of the German Empire', the proposition we should like to affirm may be described as 'the proposition asserting, concerning the actual object which was the first Chancellor of the German Empire, that this object an astute diplomatist'. What enables us to communicate in spite of the varying descriptions we employ is that we know there is a true proposition concerning the actual Bismarck, and that however we may vary be description (so long as the description is correct) the proposition described is still the same. This proposition, which is described and is known to be true, is what interests us; but we are not acquainted with the proposition itself, and do not know it, though we know it is true. 
It will be seen that there are various stages in the removal from acquaintance with particulars: there is Bismarck to people who knew him; Bismarck to those who only know of him through history; the man with the iron mask; the longest-lived of men. These are progressively further removed from acquaintance with particulars; the first comes as near to acquaintance as is possible in regard to another person; in the second, we shall still be said to know 'who Bismarck was'; in the third, we do not know who was the man with the iron mask, though we can know many propositions about him which are not logically deducible from the fact that he wore an iron mask; in the fourth, finally, we know nothing beyond what is logically deducible from the definition of the man. There is a similar hierarchy in the region of universals. Many universals like many particulars, are only known to us by description. But here, as in the case of particulars, knowledge concerning what is known by description is ultimately reducible to knowledge concerning what is known by acquaintance. 
The fundamental principle in the analysis of propositions containing descriptions is this: Every proposition which we can understand must be composed wholly of constituents with which we are acquainted. 
We shall not at this stage attempt to answer all the objections which may be urged against this fundamental principle. For the present, we shall merely point out that, in some way or other, it must be possible to meet these objections, for it is scarcely conceivable that we can make a judgement or entertain a supposition without knowing what it is that we are judging or supposing about. We must attach some meaning to the words we use, if we are to speak significantly and not utter mere noise; and the meaning we attach to our words must be something with which we are acquainted. Thus when, for example, we make