In fact, the separate judgments, waiting for the possible judge to test them, are like a foolish man wandering in a wood, who is asked whether he has lost his way. “I may have lost it,” he answers. “But whither are you going?” “That I cannot tell?” “Have you no goal?” “I may have, but I have no notion what it is.” “What then do you mean by saying that you may have lost the way to this place that you are not seeking? For you seem to be seeking no place; how then can you have lost the way thither?” “I mean that some possible other man, who was wise enough to find whither I am trying to go, might possibly, in his wisdom, also perceive that I am not on the way to that place. So I may be going away from my chosen goal, although I am unaware what goal it is that I have chosen.” Such a demented man as this would, fairly represent the meaningless claim of the separate judgment, either to truthfulness, or to the chance of error.
In short, though the partial thought may be, as such, unconscious of its own aim, it can be so unconscious only in case it is contained in a total thought as one moment thereof.
It will be seen that wherever we have dealt in the previous argument with the possibility of error as a mere possibility, we have had to use the result of the previous chapter concerning the nature of possibility itself. The idea of the barely possible, in which there is no actuality, is an empty idea. If anything is possible, then, when we say so, we postulate something as actually existent in order to constitute this possibility. The conditions of possible error must
