philosophical reflection at once.

We may, for convenience, group together these deeper questions
regarding the nature of knowledge and its scope, and call the subject
of our study "Epistemology."

But it should be remarked, in the first place, that, when we work in
this field, we are exercising a reflective analysis of precisely the
type employed in making the metaphysical analyses contained in the
earlier chapters of this book. We are treating our experience as it is
not treated in common thought and in science.

And it should be remarked, in the second place, that the investigation
of our knowledge inevitably runs together with an investigation into
the nature of things known, of the mind and the world. Suppose that I
give the titles of the chapters in Part III of Mr. Hobhouse's able work
on "The Theory of Knowledge." They are as follows: Validity; the
Validity of Knowledge; the Conception of External Reality; Substance;
the Conception of Self; Reality as a System; Knowledge and Reality; the
Grounds of Knowledge and Belief.

Are not these topics metaphysical? Let us ask ourselves how it would
affect our views of the validity and of the limits of our knowledge, if
we were converted to the metaphysical doctrines of John Locke, or of
Bishop Berkeley, or of David Hume, or of Thomas Reid, or of Immanuel
Kant.

We may, then, regard epistemology as a part of logic--the metaphysical
part--or as a part of metaphysics; it does not much matter which we
call it, since we mean the same thing. But its relation to metaphysics