I lay no stress on certain flaws in the fundamental propositions that 'we have no knowledge of anything but phenomena, and that our knowledge of phenomena is only relative, not absolute; that we know not the essence nor the real mode of production of any fact, but only its relations to other facts in the way of succession or similitude; that the constant resemblances which link phenomena together, and the constant sequences which unite them as antecedent and consequent, are all we know about them, and that their causes, whether efficient or final, are unknown and inscrutable.' I will only suggest that our mere consciousness of possessing some knowledge of phenomena is itself a knowledge distinct from the knowledge which constitutes its subject--distinct, that is, from the knowledge of phenomena; that if it were possible for us to be aware of only one single fact, we should know something about that fact, notwithstanding that there were no other facts which it could be perceived to have preceded or followed, or to which it could be likened, even as a polype with a stomach-ache would know something about a stomach-ache, although ignorant that it had a stomach, and oblivious of any former sensation, whether painful or pleasurable; and that if the causes of phenomena be utterly unknown, our ignorance of them ought not to be so signified as to sound like knowledge, as it does when resemblances are said to link, and sequences to unite, phenomena together, thereby warranting the inference that one phenomenon succeeds another _because_ the two are so linked and united.