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[Footnote: Extract from an article entitled ‘A World of Pure Experience,’ in the Journal of Philosophy, etc., September 29,1904.]

Throughout the history of philosophy the subject and its object have been treated as absolutely discontinuous entities; and thereupon the presence of the latter to the former, or the ‘apprehension’ by the former of the latter, has assumed a paradoxical character which all sorts of theories had to be invented to overcome. Representative theories put a mental ‘representation,’ ‘image,’ or ‘content’ into the gap, as a sort of intermediary. Commonsense theories left the gap untouched, declaring our mind able to clear it by a self-transcending leap. Transcendentalist theories left it impossible to traverse by finite knowers, and brought an absolute in to perform the saltatory act. All the while, in the very bosom of the finite experience, every conjunction required to make the relation intelligible is given in full. Either the knower and the known are:

(1) the self-same piece of experience taken twice over in different contexts; or they are

(2) two pieces of ACTUAL experience belonging to the same subject, with definite tracts of conjunctive transitional experience between them; or

(3) the known is a POSSIBLE experience either of that subject or another, to which the said conjunctive transitions WOULD lead, if sufficiently prolonged.

To discuss all the ways in which one experience may function as the knower of another, would be incompatible with the limits of this essay. I have treated of type 1, the kind of knowledge called perception, in an article in the Journal of Philosophy, for September 1, 1904, called ‘Does consciousness exist?’ This is the type of case in which the mind enjoys direct ‘acquaintance’ with a present object. In the other types the mind has ‘knowledge-about’ an object not immediately there. Type 3 can always formally and hypothetically be reduced to type 2, so that a brief description of that type will now put the present reader sufficiently at my point of view, and make him see what the actual meanings of the mysterious cognitive relation may be.

Suppose me to be sitting here in my library at Cambridge, at ten minutes’ walk from ‘Memorial Hall,’ and to be thinking truly of the latter object. My mind may have before it only the name, or it may have a clear image, or it may have a very dim image of the hall, but such an intrinsic difference in the image makes no difference in its cognitive function. Certain extrinsic phenomena, special experiences of conjunction, are what impart to the image, be it what it may, its knowing office.

For instance, if you ask me what hall I mean by my image, and I can tell you nothing; or if I fail to point or lead you towards the Harvard Delta; or if, being led by you, I am uncertain whether the Hall I see be what I had in mind or not; you would rightly deny that I had ‘meant’ that particular hall at all, even tho my mental image might to some degree have resembled it. The resemblance would count in that case as coincidental merely, for all sorts of things of a kind resemble one another in this world without being held for that reason to take cognizance of one another.

On the other hand, if I can lead you to the hall, and tell you of its history and present uses; if in its presence I feel my idea, however imperfect it may have been, to have led hither and to be now TERMINATED; if the associates of the image and of the felt hall run parallel, so that each term of the one context corresponds serially, as I walk, with an answering term of the other; why then my soul was prophetic, and my idea must be, and by common consent would be, called cognizant of reality. That percept was what I MEANT, for into it my idea has passed by conjunctive experiences of sameness and fulfilled intention. Nowhere is there jar, but every later moment continues and corroborates an earlier one.