Science, too, has often been identified, not with the knowledge men of science possess, but with the language they use. If science meant knowledge, the science of Darwin, for instance, would lie in his observations of plants and animals, and in his thoughts about the probable ancestors of the human race--all knowledge of actual or possible facts. It would not be knowledge of selection or of spontaneous variation, terms which are mere verbal bridges over the gaps in that knowledge, and mark the _lacunae_ and unsolved problems of the science. Yet it is just such terms that seem to clothe "Science" in its pontifical garb; the cowl is taken for the monk; and when a penetrating critic, like M. Henri Poincare, turned his subtle irony upon them, the public cried that he had announced the "bankruptcy of science," whereas it is merely the language of science that he had reduced to its pragmatic value--to convenience and economy in the registering of facts--and had by no means questioned that positive and cumulative knowledge of facts which science is attaining. It is an incident in the same general confusion that a critical epistemology, like pragmatism, analysing these figments of scientific or theological theory, should innocently suppose that it was analysing truth; while the only view to which it really attributes truth is its view of the system of facts open to possible experience, a system which those figments presuppose and which they may help us in part to divine, where it is accidentally hidden from human inspection. IV. HYPOSTATIC ETHICS