I propose to enquire here into the way we endow our speech with meaning and into the way by which we make sense of speech that we hear spoken. I shall show that, notwithstanding their informal character, these acts possess a characteristic pattern, a pattern that I shall call the structure of tacit knowing; I shall show that to form such a structure is to create meaning. Both the way we endow our own utterances with meaning and our attribution of meaning to the utterances of others are acts of tacit knowing. They represent sense-giving and sense-reading with in the structure of tacit knowing. My enquiry shall outline the total structure of language, comprising both its formal patterns successfully established by modern linguistics and its informal semantic structure, studied so far mainly by philosophy.

It is frequently said that words like ‘now’, ‘then’, ‘ago’, ‘present’, ‘past’, ‘future’ and the various indications of tense, are ‘egocentric’ or ‘token-reflexive’ in character. I want to suggest, on the contrary, that the apparent egocentricity or token-reflexiveness of this class of expression is deceptive. It is perhaps not easy to see how on a point of this sort deception is possible, but a parallel case may make the position clearer.

I have no comment to make on the aesthetic merits of these verses. I have put them at the head of my discussion because they happen to introduce a cluster of concepts connected with forgiveness: pride, love, hate, God, friendship, goodwill, eternity, offence, condemnation, resentment, blame. We may think that some, but not all, of these have essential connections with the concept in which we are interested. And we may, of course, think that the list is incomplete. Other obvious candidates spring to mind: pity, for example, repentance, compassion, punishment and pardoning.

Historically there have been two main freewill problems, the problem of freedom versus predestination, which is mainly theological, and the problem of freedom versus determinism, which has exercised the minds of many of the great modern philosophers. The latter problem is seldom stated in full detail, for its elements are taken as so obvious that they do not need to be stated. The problem is seen as an attempt to reconcile the belief in human freedom, which is essential if men are to be able to act morally, with determinism, the belief that every event is fully determined in all its details by the sum of its precedent causes. But even the meticulous Moore does not trouble to explore at length what is meant by determinism. He devotes one very short paragraph to the matter, and sums it up immediately afterwards as the view that ‘everything … has a cause’.