see more fully in the course of the present chapter. A very precise definition, therefore, should not be sought, since any such definition must be more or less misleading.
The chief difficulty in regard to knowledge, however, does not arise over derivative knowledge, but over intuitive knowledge. So long as we are dealing with derivative knowledge, we have the test of intuitive knowledge to fall back upon. But in regard to intuitive beliefs, it is by no means easy to discover any criterion by which to distinguish some as true and others as erroneous. In this question it is scarcely possible to reach any very precise result: all our knowledge of truths is infected with some degree of doubt, and a theory which ignored this fact would be plainly wrong. Something may be done, however, to mitigate the difficulties of the question.
Our theory of truth, to begin with, supplies the possibility of distinguishing certain truths as self-evident in a sense which ensures infallibility. When a belief is true, we said, there is a corresponding fact, in which the several objects of the belief form a single
