representation of it in picture or type, a Vorstellung. The
other, which is what we express in judgments or propositions, what
is embodied in Begriffe or concepts without any necessary
imaginative representation, is in its origin the more
intellectual notion of knowledge. There is no reason, however, why
we should not express our knowledge, whatever its kind, in
either manner, provided only we do not confusedly express it, in the
same proposition or piece of reasoning, in both.'

Now obviously if our supposed feeling of Q is (if knowledge at all)
only knowledge of the mere acquaintance-type, it is milking a he-
goat, as the ancients would have said, to try to extract from it
any deliverance ABOUT anything under the sun, even about itself. And
it is as unjust, after our failure, to turn upon it and call it a
psychical nothing, as it would be, after our fruitless attack upon
the billy-goat, to proclaim the non-lactiferous character of
the whole goat-tribe. But the entire industry of the Hegelian school
in trying to shove simple sensation out of the pale of philosophic
recognition is founded on this false issue. It is always the
'speechlessness' of sensation, its inability to make any
'statement,'[Footnote: See, for example, Green's Introduction to
Hume's Treatise of Human Nature, p. 36.] that is held to make the
very notion of it meaningless, and to justify the student of
knowledge in scouting it out of existence. 'Significance,' in the
sense of standing as the sign of other mental states, is taken to be
the sole function of what mental states we have; and from the
perception that our little primitive sensation has as yet no
significance in this literal sense, it is an easy step to call it
first meaningless, next senseless, then vacuous, and finally to
brand it as absurd and inadmissible. But in this universal