It is but just to give Mr. Spencer’s doctrine the benefit of the limitation he claims—viz., that it is only applicable to propositions which are assented to on simple inspection, without any intervening media of proof. But this limitation does not exclude some of the most marked instances of propositions now known to be false or groundless, but whose negative was once found inconceivable: such as, that in sunrise and sunset it is the sun which moves; that gravitation may exist without an intervening medium; and even the case of antipodes. The distinction drawn by Mr. Spencer is real; but, in the case of the propositions classed by him as complex, consciousness, until the media of proof are supplied, gives no verdict at all: it neither declares the equality of the square of the hypothenuse with the sum of the squares of the sides to be inconceivable, nor their inequality to be inconceivable. But in all the three cases which I have just cited, the inconceivability seems to be apprehended directly; no train of argument was needed, as in the case of the square of the hypothenuse, to obtain the verdict of consciousness on the point. Neither is any of the three a case like that of the school-boy’s mistake, in which the mind was never really brought into contact with the proposition. They are cases in which one of two opposite predicates, _mero adspectu_, seemed to be incompatible with the subject, and the other, therefore, to be proved always to exist with it.(97) As now limited by Mr. Spencer, the ultimate cognitions fit to be submitted to his test are only those of so universal and elementary a character as to be represented in the earliest and most unvarying experience, or apparent experience, of all mankind. In such cases the inconceivability of the negative, if real, is accounted for by the experience: and why (I have asked) should the truth be tested by the inconceivability, when we can go further back for proof—namely, to the experience itself? To this Mr. Spencer answers, that the experiences can not be all recalled to mind, and if recalled, would be of unmanageable multitude. To test a proposition by experience seems to him to mean that “before accepting as certain the proposition that any rectilineal figure must have as many angles as it has sides,” I have “to think of every triangle, square, pentagon, hexagon, etc., which I have ever seen, and to verify the asserted relation in each case.” I can only say, with surprise, that I do not understand this to be the meaning of an appeal to experience. It is enough to know that one has been seeing the fact all one’s life, and has never remarked any instance to the contrary, and that other people, with every opportunity of observation, unanimously declare the same thing. It is true, even this experience may be insufficient, and so it might be even if I could recall to mind every instance of it; but its insufficiency, instead of being