This whole point of view, however, turns upon the notion of the 'nature' of a thing, which seems to mean 'all the truths about the thing'. It is of course the case that a truth which connects one thing with another thing could not subsist if the other thing did not subsist. But a truth about a thing is not part of the thing itself, although it must, according to the above usage, be part of the 'nature' of the thing. If we mean by a thing's 'nature' all the truths about the thing, then plainly we cannot know a thing's 'nature' unless we know all the thing's relations to all the other things in the universe. But if the word 'nature' is used in this sense, we shall have to hold that the thing may be known when its 'nature' is not known, or at any rate is not known completely. There is a confusion, when this use of the word 'nature' is employed, between knowledge of things and knowledge of truths. We may have knowledge of a thing by acquaintance even if we know very few propositions about it--theoretically we need not know any propositions about it. Thus, acquaintance with a thing does not involve knowledge of its 'nature' in the above sense. And although acquaintance with a thing is involved in our knowing any one proposition about a thing, knowledge of its 'nature', in the above sense, is not involved. Hence, (1) acquaintance with a thing does not logically involve a knowledge of its relations, and (2) a knowledge of some of its relations does not involve a knowledge of all of its relations nor a knowledge of its 'nature' in the above sense. I may be acquainted, for example, with my toothache, and this knowledge may be as complete as knowledge by acquaintance ever can be, without knowing all that the dentist (who is not acquainted with it) can tell me about its cause, and without therefore knowing its 'nature' in the above sense. Thus the fact that a thing has relations does not prove that its relations are logically necessary. That is to say, from the mere fact that it is the thing it is we cannot deduce that it must have the various relations which in fact it has. This only _seems_ to follow because we know it already. It follows that we cannot prove that the universe as a whole forms a single harmonious system such as Hegel believes that it forms. And if we cannot prove this, we also cannot prove the unreality of space and time and matter and evil, for this is deduced by Hegel from the fragmentary and relational character of these things. Thus we are left to the piecemeal investigation of the world, and are unable to know the characters of those parts of the universe that are remote from our experience. This result, disappointing as it is to those whose hopes have been raised by the systems of philosophers, is in harmony with the inductive and scientific temper of our age, and is borne out by the whole examination of human knowledge which has occupied our previous chapters.