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 the guise of modesty, that our principle protests. But, if we seriously consider the matter, our conclusion grows plain. Surely an idea must have a meaning; surely two ideas are required for any rational doubt; surely to be called possible is to be affirmed to some extent of the Real. And surely, where you have no alternative, it is not right or rational to take the attitude of a man who hesitates between diverse courses.

7. I will consider next an argument for general doubt which might be drawn from reflection on the privative judgment. In such a judgment the Reality excludes some suggestion, but the basis of the rejection is not a positive quality in the known subject. The basis on the contrary is an absence; and a mere absence implies the qualification of the subject by its psychical setting in us. Or we may say that, while the known subject is assumed to be complete, its limitations fall outside itself and lie in our incapacity. And it may be urged here that with Reality this is always the case. The universe, as we know it, in other words is complete only through our ignorance; and hence it may be said for our real knowledge to be incomplete always. And on this ground, it may be added, we can decline to assert of the universe any one possibility, even when we are able to find no other.

I have myself raised this objection because it contains an important truth. And its principle, if confined to proper limits, is entirely sound. Nay, throughout this work, I have freely used the right to postulate everywhere an unknown supplementation of knowledge. And how then here, it may be urged, are we to throw over this principle? Why should not Reality be considered always as limited by our impotence, and as extending, therefore, in every respect beyond the area of our possibilities?