tisfaction which even the most correct dialectical discussion is likely to arouse when brought to bear on matters of fact. I do not doubt that readers will feel that

ort of fact not affected by any logical treatment. For this reason I append a summary statement as to

ies of events in time; they would say, accordingly, that there is a real problem as to how we infer or construct the latter on the basis of the former. At the same time I do not believe that they would deny that their own knowledge of the existence and nature of the ultimate and irreducible qualities of sense is the product of a long, careful, and elaborate analysis to which the sciences of physiology, an

es represent the result of discriminations. In this case, the elementary data, instead of being primitive empirical data, are the last terms, the limits, of the discriminations we have been able to make. That knowledge grows from a confusedly experienced external world to a world experienced as ordered and specified would then be the teaching of psychological science, but at no point would the mind be confronted with the problem of inferring a world. Into the arguments in behalf of such a psychology of original experience I shall not go, beyond pointing out the extreme improbability (in view of what is known about instincts and about the nervous system) that the starting-point i

an experimental resolution of the common-sense objects in order to get data less ambiguous, more minute, and more extensive. Increasing knowledge of the structure of the nervous system fell in with increased knowledge of other objects to make possible a discrimination of specific qualities in all their diversity; it brought to light that habits, individual and social (through influence on the formation of individual habits), were large factors in determining the accepted or current system of objects. It was brought to light, in other words, that factors of chance, ha

e elements detected in the world and serving to guide and check our inferences about it. They are never self-inclosed particulars; they are always-even as crudely given-connected with other things in experience. But analysis gets them in the form where they are keys to much more significant relations. In short, the particulars of perception, taken as complete and independent, make nonsense. Taken as objects discriminated for the purposes of improving, reorganizing, and testing knowledge of the world they are invaluable assets. The material fallacy lying behind the formal fallacy which the first part of this paper noted is the failure to recognize that what is doubtful is not the existence of the world but the validity of certain cu