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 foundation of denial; but, since this basis cannot be exposed, we are but able to stand on it and unable to see it. And it hence, in effect, tells us nothing, though there are assertions which it does not allow us to venture on. This objection, when stated in such a form, may seem plausible, and there is a sense in which I am prepared to admit that it is valid. If by the nature of reality we understand its full nature, I am not contending that this in a complete form is knowable. But that is very far from being the point here at issue. For the objection denies that we have a standard which gives any positive knowledge, any information, complete or incomplete, about the genuine reality. And this denial assuredly is mistaken.

The objection admits that we know what reality does, but it refuses to allow us any understanding of what reality is. The standard (it is agreed) both exists and possesses a positive character, and it is agreed that this character rejects inconsistency. It is admitted that we know this, and the point at issue is whether such knowledge supplies any positive information. And to my mind this question seems not hard to answer. For I cannot see how, when I observe a thing at work, I am to stand there and to insist that I know nothing of its nature. I fail to perceive how a function is nothing at all, or how it does not positively qualify that to which I attribute it. To know only so much, I admit, may very possibly be useless; it may leave us without the information which we desire most to obtain; but, for all that, it is not total ignorance.

Our standard denies inconsistency, and therefore asserts consistency. If we can be sure that the inconsistent is unreal, we must, logically, be just as sure that the reality is consistent. The question is solely as to the meaning to be given to consistency. We have now seen that it is not the bare exclusion of discord, for that is merely our