Consistently with the empirical point of view, besides, reason and unreason can only be subjective: in other words, we must take what is given just as it is, and we have no right to ask whether and to what extent it is rational in its own nature. 39.] Touching this principle it has been justly observed that in what we call Experience, as distinct from mere single perception of single facts, there are two elements. The one is the matter, infinite in its multiplicity, and as it stands a mere set of singulars: the other is the form, the characteristics of universality and necessity. Mere experience no doubt offers many, perhaps innumerable cases of similar perceptions: but, after all, no multitude, however great, can be the same thing as universality. Similarly, mere experience affords perceptions of changes succeeding each other and of objects in juxtaposition; but it presents no necessary connexion. If perception, therefore, is to maintain its claim to be the sole basis of what men hold for truth, universality and necessity appear something illegitimate: they become an accident of our minds, a mere custom, the content of which might be otherwise constituted than it is. It is an important corollary of this theory, that on this empirical mode of treatment legal and ethical principles and laws, as well as the truths of religion, are exhibited as the work of chance, and stripped of their objective character and inner truth. The scepticism of Hume, to which this conclusion was chiefly due, should be clearly marked off from Greek scepticism. Hume assumes the truth of the empirical element, feeling and sensation, and proceeds to challenge universal principles and laws, because they have no warranty from sense-perception. So far was ancient scepticism from making feeling and sensation the canon of truth, that it turned against the deliverances of sense first of all. (On Modern Scepticism as compared with Ancient, see Schelling and Hegel's Critical Journal of Philosophy: 1802, vol. I. i.) II. _The Critical Philosophy._ 40.] In common with Empiricism the Critical Philosophy assumes that experience affords the one sole foundation for cognitions; which however it does not allow to rank as truths, but only as knowledge of phenomena.