These considerations also remove the objection arising from the impossibility of ocularly following the lines in their prolongation to infinity. For though, in order actually to see that two given lines never meet, it would be necessary to follow them to infinity; yet without doing so we may know that if they ever do meet, or if, after diverging from one another, they begin again to approach, this must take place not at an infinite, but at a finite distance. Supposing, therefore, such to be the case, we can transport ourselves thither in imagination, and can frame a mental image of the appearance which one or both of the lines must present at that point, which we may rely on as being precisely similar to the reality. Now, whether we fix our contemplation upon this imaginary picture, or call to mind the generalizations we have had occasion to make from former ocular observation, we learn by the evidence of experience, that a line which, after diverging from another straight line, begins to approach to it, produces the impression on our senses which we describe by the expression, “a bent line,” not by the expression, “a straight line.”(73) The preceding argument, which is, to my mind unanswerable, merges, however, in a still more comprehensive one, which is stated most clearly and conclusively by Professor Bain. The psychological reason why axioms, and indeed many propositions not ordinarily classed as such, may be learned from the idea only without referring to the fact, is that in the process of acquiring the idea we have learned the fact. The proposition is assented to as soon as the terms are understood, because in learning to understand the terms we have acquired the experience which proves the proposition to be true. “We required,” says Mr. Bain,(74) “concrete experience in the first instance, to attain to the notion of whole and part; but the notion, once arrived at, implies that the whole is greater. In fact, we could not have the notion without an experience tantamount to this conclusion.... When we have mastered the notion of straightness, we have also mastered that aspect of it expressed by the affirmation that two straight lines can not inclose a space. No intuitive or innate powers or perceptions are needed in such case.... We can not have the full meaning of Straightness, without going through a comparison of straight objects among themselves, and with their opposites, bent or crooked objects. The result of this comparison is, _inter alia_, that straightness in two lines is seen to be incompatible with inclosing a space; the inclosure of space involves crookedness in at least one of the lines.” And similarly, in the case of every first principle,(75) “the same knowledge that makes it understood, suffices to verify it.” The more this observation is considered the more (I am convinced) it will be felt to go to the very root of the controversy.