connects the future with the past, the possible with the real. To learn a proposition by experience, and to see it to be necessarily true, are two altogether different processes of thought.”(41) And Dr. Whewell adds, “If any one does not clearly comprehend this distinction of necessary and contingent truths, he will not be able to go along with us in our researches into the foundations of human knowledge; nor, indeed, to pursue with success any speculation on the subject.”(42) In the following passage, we are told what the distinction is, the non-recognition of which incurs this denunciation. “Necessary truths are those in which we not only learn that the proposition _is_ true, but see that it _must be_ true; in which the negation of the truth is not only false, but impossible; in which we cannot, even by an effort of imagination, or in a supposition, conceive the reverse of that which is asserted. That there are such truths cannot be doubted. We may take, for example, all relations of number. Three and Two, added together, make Five. We cannot conceive it to be otherwise. We cannot, by any freak of thought, imagine Three and Two to make Seven.”(43) Although Dr. Whewell has naturally and properly employed a variety of phrases to bring his meaning more forcibly home, he will, I presume, allow that they are all equivalent; and that what he means by a necessary truth, would be sufficiently defined, a proposition the negation of which is not only false but inconceivable. I am unable to find in any of his expressions, turn them what way you will, a meaning beyond this, and I do not believe he would contend that they mean anything more. This, therefore, is the principle asserted: that propositions, the negation of which is inconceivable, or in other words, which we cannot figure to ourselves as being false, must rest on evidence of a higher and more cogent description than any which experience can afford. And we have next to consider whether there is any ground for this assertion.