Here, then, the inquirer discovers a warrant higher than that which any argument can give, for asserting an objective existence. Mysterious as seems the consciousness of something which is yet out of consciousness, he finds that he alleges the reality of this something in virtue of the ultimate law—he is obliged to think it. There is an indissoluble cohesion between each of those vivid and definite states of consciousness which he calls a sensation, and an indefinable consciousness which stands for a mode of being beyond sensation, and separate from himself. When grasping his fork and putting food into his mouth, he is wholly unable to expel from his mind the notion of something which resists the force he is conscious of using; and he cannot suppress the nascent thought of an independent existence keeping apart his tongue and palate, and giving {212} him that sensation of taste which he is unable to generate in consciousness by his own activity. Though self-criticism shows him that he cannot know what this is which lies outside of him; and though he may infer that not being able to say what it is, it is a fiction; he discovers that such self-criticism utterly fails to extinguish the consciousness of it as a reality. Any conclusion into which he argues himself, that there is no objective existence connected with these subjective states, proves to be a mere verbal conclusion to which his thoughts will not respond. The relation survives every effort to destroy it—is proved by experiment, repeated no matter how often, to be one of which the negation is inconceivable; and therefore one having supreme authority. In vain he endeavours to give it any greater authority by reasoning; for whichever of the two alternatives he sets out with, leaves him at the end just where he started. If, knowing nothing more than his own states of consciousness, he declines to acknowledge any thing beyond consciousness until it is proved, he may go on reasoning for ever without getting any further; since the perpetual elaboration of states of consciousness out of states of consciousness, can never produce anything more than states of consciousness. If, contrariwise, he postulates external existence, and considers it as merely postulated, then the whole fabric of his argument, standing upon this postulate, has no greater validity than the postulate gives it, _minus_ the possible invalidity of the argument itself. The case must not be confounded with those cases in which an hypothesis, or provisional assumption, is eventually proved true by its agreement with facts; for in these cases the facts with which it is found to agree, are facts known in some other way than through the hypothesis: a calculated eclipse of the moon serves as a verification of the hypothesis of gravitation, because its occurrence is observable without taking for granted the hypothesis of gravitation. But when the external world {213} is postulated, and it is supposed that the validity of the