truths, and the actual thing which is the table is not, strictly speaking, known to us at all. We know a description, and we know that there is just one object to which this description applies, though the object itself is not directly known to us. In such a case, we say that our knowledge of the object is knowledge by description.
All our knowledge, both knowledge of things and knowledge of truths, rests upon acquaintance as its foundation. It is therefore important to consider what kinds of things there are with which we have acquaintance.
Sense-data, as we have already seen, are among the things with which we are acquainted; in fact, they supply the most obvious and striking example of knowledge by acquaintance. But if they were the sole example, our knowledge would be very much more restricted than it is. We should only know what is now present to our senses: we could not know anything about the past—not even that there was a past—nor could we know any truths about our sense-data, for all
