kind is unreasonable. Descartes' "methodical doubt," with which modern philosophy began, is not of this kind, but is rather the kind of criticism which we are asserting to be the essence of philosophy. His "methodical doubt" consisted in doubting whatever seemed doubtful; in pausing, with each apparent piece of knowledge, to ask himself whether, on reflection, he could feel certain that he really knew it. This is the kind of criticism which constitutes philosophy. Some knowledge, such as knowledge of the existence of our sense-data, appears quite indubitable, however calmly and thoroughly we reflect upon it. In regard to such knowledge, philosophical criticism does not require that We should abstain from belief. But there are beliefs—such, for example, as the belief that physical objects exactly resemble our sense-data—which are entertained until we begin to reflect, but are found to melt away when subjected to a close inquiry. Such beliefs philosophy will bid us reject, unless some new line of argument is found to support them. But to reject the beliefs which do not
