These considerations will, I think, make it obvious that the first step in a metaphysical argument, rightly carried on, must be an examination of propositions for the purpose of ascertaining what character is common to those which we call unquestionably true, and is implied by asserting their unquestionable truth. Further, to carry on this inquiry legitimately, we must restrict our analysis rigorously to states of consciousness considered in their relations to one another: wholly ignoring any thing beyond consciousness to which these states and their relations may be supposed to refer. For if, before we have ascertained by comparing propositions what is the trait that leads us to class some of them as certainly true, we avowedly or tacitly take for granted the existence of something beyond consciousness; then, a particular proposition is assumed to be certainly true before we have ascertained what is the distinctive character of the propositions which we call certainly true, and the analysis is vitiated. If we cannot transcend consciousness—if, therefore, what we know as truth must be some mental state, or some combination of mental states; it must be possible for us to say in what way we distinguish this state or these states. The definition of truth must be expressible in terms of consciousness; and, indeed, cannot otherwise be expressed if consciousness cannot be transcended. Clearly, then, the metaphysician’s first step must be to shut out from his investigation every thing but what is subjective; not taking for granted the {205} existence of any thing objective corresponding to his ideas, until he has ascertained what property of his ideas it is which he predicates by calling them true. Let us note the result if he does this. * * * * *