carry me right. On the other hand, what I do know is that some definite proportion of Cretans must have been liars, and that this proportion can be probably approximated to by an induction from five or six instances. Even in the worst case for the probability of such an inference, that in which about half the Cretans are liars, the ratio so obtained would probably not be in error by more than 1/6. So much I know; but, then, in the present case the inference is that pretty much all Cretans are liars, and whether there may not be a special improbability in that I do not know.
V
Late in the last century, Immanuel Kant asked the question, "How are synthetical judgments a priori possible?" By synthetical judgments he meant such as assert positive fact and are not mere affairs of arrangement; in short, judgments of the kind which synthetical reasoning produces, and which analytic reasoning cannot yield. By a priori judgments he meant such as that all outward objects are in space, every event has a cause, etc., propositions which according to him can never be inferred from experience. Not so much by his answer to this question as by the mere asking of it, the current philosophy of that time was shattered and destroyed, and a new epoch in its history was begun. But before asking that question he ought to have asked the more general one, "How are any synthetical judgments at all possible?" How is it that a man can observe one fact and straightway pronounce judgment concerning another different fact not involved in the first?
