18. We shall find it advisable to commence by ascertaining how such enquiries as the above would be answered in the case of ordinary full belief. Such a step would not offer the slightest difficulty. Suppose, to take a simple example, that we have obtained the following proposition,--whether by induction, or by the rules of ordinary deductive logic, does not matter for our present purpose,--that a certain mixture of oxygen and hydrogen is explosive. Here we have an inference, and consequent belief of a proposition. Now suppose there were any enquiry as to whether our belief were correct, what should we do? The simplest way of settling the matter would be to find out by a distinct appeal to experience whether the proposition was true. Since we are reasoning about things, the justification of the belief, that is, the test of its correctness, would be most readily found in the truth of the proposition. If by any process of inference I have come to believe that a certain mixture will explode, I consider my belief to be justified, that is to be correct, if under proper circumstances the explosion always does occur; if it does not occur the belief was wrong. Such an answer, no doubt, goes but a little way, or rather no way at all, towards explaining what is the nature of belief in itself; but it is sufficient for our present purpose, which is merely that of determining what is meant by the correctness of our belief, and by the test of its correctness. In all inferences about things, in which the _amount_ of our belief is not taken into account, such an explanation as the above is quite sufficient; it would be the ordinary one in any question of science. It is moreover perfectly intelligible, whether the conclusion is particular or universal. Whether we believe that 'some men die', or that 'all men die', our belief may with equal ease be tested by the appropriate train of experience.