and the only a priori knowledge concerning existence is hypothetical, giving connections among things that exist or may exist, but not giving actual existence.
A priori knowledge is not all of the logical kind we have been hitherto considering. Perhaps the most important example of non-logical a priori knowledge is knowledge as to ethical value. I am not speaking of judgments as to what is useful or as to what is virtuous, for such judgments do require empirical premisses; I am speaking of judgments as to the intrinsic desirability of things. If something is useful, it must be useful because is secures some end; the end must, if we have gone far enough, be valuable on its own account, and not merely because it is useful for some further end. Thus all judgments as to what is useful depend upon judgments as to what has value on its own account.
We judge, for example, that happiness is more desirable than misery, knowledge than ignorance, goodwill than hatred, and so on. Such judgments must, in part at least, be immediate and a priori. Like our previous
