has
been directly observed? Does he not maintain that the mind has an
immediate knowledge or experience only of its own ideas? How can he
prove that there are material extended things outside causing these
ideas? And if he cannot prove it by an appeal to experience, to direct
observation, is he not, in accepting the existence of the external
world at all, just as truly as Descartes, a rationalist?"

The objection is well taken. On his own principles, Locke had no right
to believe in an external world. He has stolen his world, so to speak;
he has taken it by violence. Nevertheless, as I pointed out in the
section above referred to, Locke is not a rationalist of _malice
prepense_. He _tries_ to be an empiricist. He believes in the
external world because he thinks it is directly revealed to the
senses--he inconsistently refers to experience as evidence of its
existence.

It has often been claimed by those who do not sympathize with
empiricism that the empiricists make assumptions much as others do, but
have not the grace to admit it. I think we must frankly confess that a
man may try hard to be an empiricist and may not be wholly successful.
Moreover, reflection forces us to the conclusion that when we have
defined empiricism as a doctrine which rests throughout upon an appeal
to "experience" we have not said anything very definite.

What is _experience_? What may we accept as directly revealed fact?
The answer to such questions is far from an easy one to give. It is a
harder matter to discuss intelligently than any one can at all realize
until he has spent some years in following the efforts of the
philosophers to determine what is "revealed fact." We are supposed to
have experience of our own minds, of space, of time, of matter. What
are these things as revealed in our experience? We have seen in the
earlier chapters of this book that one cannot answer such questions
off-hand.

62. CRITICISM.--I have in another chapter (section 51) given a brief
account of the philosophy of Immanuel Kant. He called his doctrine
"Criticism," and he distinguished it from "Dogmatism" and "Empiricism."

Every philosophy that transcends experience, without first critically
examining our faculty of knowledge and determining its right to spread
its wings in this way, Kant calls "dogmatism." The word seems rather
an offensive one, in its usual signification, at least; and it is as
well not to use it. As Kant used the wor