fact the whole lot of them form what is known in logic as a 'universe of discourse.' To form a universe of discourse argues, as this example shows, no further kind of connexion. The importance attached by certain monistic writers to the fact that any chaos may become a universe by merely being named, is to me incomprehensible." We are thus left with two kinds of unity in the experienced world; the one what we may call the epistemological unity, due merely to the fact that my experienced world is what one experience selects from the sum total of existence; the other that tentative and partial unity exhibited in the prevalence of scientific laws in those portions of the world which science has hitherto mastered. Now a generalisation based upon either of these kinds of unity would be fallacious. That the things which we experience have the common property of being experienced by us is a truism from which obviously nothing of importance can be deducible: it is clearly fallacious to draw from the fact that whatever we experience is experienced the conclusion that therefore everything must be experienced. The generalisation of the second kind of unity, namely, that derived from scientific laws, would be equally fallacious, though the fallacy is a trifle less elementary. In order to explain it let us consider for a moment what is called the reign of law. People often speak as though it were a remarkable fact that the physical world is subject to invariable laws. In fact, however, it is not easy to see how such a world could fail to obey general laws. Taking any arbitrary set of points in space, there is a function of the time corresponding to these points, i.e. expressing the motion of a particle which traverses these points: this function may be regarded as a general law to which the behaviour of such a particle is subject. Taking all such functions for
