The difficulty, in short, is merely relative to our knowledge and skill, and is not absolute or inherent in the subject. We must distinguish between what is theoretically conceivable and what is practicable with our present mental resources. Provided that our aspirations are pointed in a right direction, we must not allow them to be damped by the consideration that they pass beyond what can now be turned to immediate use. In spite of its immense difficulties of application, and the aspersions which have been mistakenly cast upon it, the theory of probabilities, I repeat, is the noblest, as it will in course of time prove, perhaps the most fruitful branch of mathematical science. It is the very guide of life, and hardly can we take a step or make a decision of any kind without correctly or incorrectly making an estimation of probabilities. In the next chapter we proceed to consider how the whole cogency of inductive reasoning rests upon probabilities. The truth or untruth of a natural law, when carefully investigated, resolves itself into a high or low degree of probability, and this is the case whether or not we are capable of producing precise numerical data. CHAPTER XI. PHILOSOPHY OF INDUCTIVE INFERENCE. We have inquired into the nature of perfect induction, whereby we pass backwards from certain observed combinations of events, to the logical conditions governing such combinations. We have also investigated the grounds of that theory of probability, which must be our guide when we leave certainty behind, and dilute knowledge with ignorance. There is now before us the difficult task of endeavouring to decide how, by the aid of that theory, we can ascend from the facts to the laws of nature; and may then with more or less success anticipate the future course of events. All our knowledge of natural objects must be ultimately derived from observation, and the difficult question arises--How can we ever know anything which we have not directly observed through one of our senses, the apertures of the mind? The utility of reasoning is to assure ourselves that, at a determinate time and place, or under specified conditions, a certain phenomenon will be observed. When we can use our senses and perceive that the phenomenon does occur, reasoning is superfluous. If the senses cannot be used, because the event is in the future, or out of reach, how can reasoning take their place? Apparently, at least, we must infer the unknown from the known, and the mind must itself create an addition to the sum of knowledge. But I hold that it is quite impossible to make any real additions to the contents of our knowledge, except through new impressions upon the senses, or upon some seat of feeling. I shall attempt to show that inference, whether inductive or deductive, is never more than an unfolding of the contents of our experience, and that it always proceeds upon the assumption that the future and the unperceived will