ins, not indeed unanswered, but answered vaguely and
discrepantly.[21-1] We may pass it by as one of speculative interest
merely, and turn our attention to its practical paraphrase, what is
true?

The rules of evidence as regards events are well known, and also the
principles of reaching the laws of phenomena by inductive methods. Many
say that the mind can go no further than this, that the truth thus
reached, if not the highest, is at least the highest for man. It is at
best relative, but it is real. The correctness of this statement may be
tested by analyzing the processes by which we acquire knowledge.

Knowledge reaches the mind in two forms, for which there are in most
languages, though not in modern English, two distinct expressions,
_connaitre_ and _savoir_, _kennen_ and _wissen_. The former relates to
knowledge through sensation, the latter through intellection; the former
cannot be rendered in words, the latter can be; the former is reached
through immediate perception, the latter through logical processes. For
example: an odor is something we may certainly know and can identify,
but we cannot possibly describe it in words; justice on the other hand
may be clearly defined to our mind, but it is equally impossible to
translate it into sensation. Nevertheless, it is generally agreed that
the one of these processes is, so far as it goes, as conclusive as the
other, and that they proceed on essentially the same principles.[22-1]
Religious philosophy has to do only with the second form of knowledge,
that reached through notions or thoughts.

The enchainment or sequence of thoughts in the mind is at first an
accidental one. They arise through the two general relations of nearness
in time or similarity in sensation. Their succession is prescribed by
these conditions, and without conscious effort cannot be changed. They
are notions about phenomena only, and hence are infinitely more likely
to be wrong than right. Of the innumerable associations of thought
possible, only one can yield the truth. The beneficial effects of this
one were felt, and thus by experience man slowly came to distinguish the
true as what is good for him, the untrue as what is injurious.

After he had done this for a while, he attempted to find out some plan
in accordance with which he could so arrange his thoughts that they
should always produce this desirable result. He was thus led to
establish the rules for right reasoning, which are now fam