s. The approach is skeptical in that it allows as a priori almost nothing about which any doubt exists. It is optimistic in that it recognizes and accepts a few basic a priori statements as valid simply because, for want of a better phrase, they must be true if we are to proceed any further. Admittedly, this is not a terribly satisfying rational for accepting such statements. I do so, however, out of an optimism that we tend to perceive these statements as being "sensible" because our experience with them has given us an awareness of their truth. These are statements with only one property, i.e. that of real existence, which is incommunicable. (In the case of "things," real existence refers to physical reality whereas, in the case of "ideas," real existence means metaphysical truth.) The real existence, or truth, of such statements cannot be communicated by statements, but only attained by direct interaction with the statement itself. In this case, such interaction takes the form of accepting and building upon the a priori statements and thereby coming to know their truth-value. This optimism, which allows us to take the step of beginning an interaction with these statements before their truth value is known absolutely, will be recognized as a kind of faith, a being confident in that which we hope for, but cannot necessarily see our way to logically. If it will be agreed that all a priori statements are ultimately accepted on the basis of this optimism, then it will become clear that faith is an integral part of epistemology. The Importance of Faith Faith, contrary to popular opinion, is not intellectual suicide. It is an integral part of the process of knowing. Without the optimism, which leads us to begin direct interaction with an object, be it a thing or an idea, we cannot come to know whether this object possesses the property of real existence. I must agree with Anselm who says, "I believe that I may know." Faith is an act of comm...
