manner, a true belief cannot be called knowledge when it is
deduced by a fallacious process of reasoning, even if the premisses from
which it is deduced are true. If I know that all Greeks are men and that
Socrates was a man, and I infer that Socrates was a Greek, I cannot be
said to _know_ that Socrates was a Greek, because, although my premisses
and my conclusion are true, the conclusion does not follow from the
premisses.

But are we to say that nothing is knowledge except what is validly
deduced from true premisses? Obviously we cannot say this. Such a
definition is at once too wide and too narrow. In the first place, it is
too wide, because it is not enough that our premisses should be _true_,
they must also be _known_. The man who believes that Mr. Balfour was the
late Prime Minister may proceed to draw valid deductions from the true
premiss that the late Prime Minister's name began with a B, but he
cannot be said to _know_ the conclusions reached by these deductions.
Thus we shall have to amend our definition by saying that knowledge
is what is validly deduced from _known_ premisses. This, however, is a
circular definition: it assumes that we already know what is meant
by 'known premisses'. It can, therefore, at best define one sort
of knowledge, the sort we call derivative, as opposed to intuitive
knowledge. We may say: '_Derivative_ knowledge is what is validly
deduced from premisses known intuitively'. In this statement there is
no formal defect, but it leaves the definition of _intuitive_ knowledge
still to seek.

Leaving on one side, for the moment, the question of intuitive
knowledge, let us consider the above suggested definition of derivative
knowledge. The chief objection to it is that it unduly limits knowledge.
It constantly happens that people entertain a true belief, which has
grown up in them because of some piece of intuitive knowledge from which
it is capable of being validly inferred, but from which it has not, as a
matter of fact, been inferred by any logical process.

Take, for example, the beliefs produced by reading. If the newspapers
announce the death of the King, we are fairly well justified in
believing that the King is dead, since this is the sort of announcement
which would not be made if it were false. And we are quite amply
justified in believing that the newspaper asserts that the King is
dead. But here the intuitive knowledge upon which our belief is based
is knowledge of the exi