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43; my italics). Hamilton himself, though, manifests the very same vacillation: in some places he writes like a thoroughgoing radical, accepting the unintelligibility of the concept of the 'supernatural' or the 'transcendent'; in others, he seems happy to go on using terms which depend on them. e. ' And yet having thus started bravely on the secular path, Hamilton suddenly loses all his nerve, performs an abrupt about-turn and skips back to 33 the theistic fold: 'there is an element of expectation, even hope, that removes my position from classical a theisms', he explains.
But ' ... the way to verify a statement of sense-content is to see if the words and actions of the person who makes the statement conform to it', so that 'Peter's statement of sense-content, which identified the one he saw with a man who had lived a certain kind of life, is verified by Peter's subsequent life'. Van Buren wants thus to assert that Jesus' not being there does not count against someone's claim to have seen him. In the terms of another example, van Buren says explicitly that my claim to have seen John in the station yesterday is not invalidated 'simply by the fact that John wasn't there ....
The important thing to notice about these cases is that they result not in the establishment of a hitherto unestablished (experimental) fact to which the various evidences could be regarded as clues (as in a whodunnit), but rather in the attaching of a label, a decision as to which category the act or object in question properly comes under, a ruling as to which 35 concept shall properly be applied. 'The logic of [this kind of] dispute', says Wisdom, is not 'a matter of collecting from several inconclusive items of information an expectation as to something further, as when a doctor from a patient's symptoms guesses at what is wrong, or a detective from many clues guesses the criminal.