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 events, may be attacked perhaps from the ground of psychology itself. There are psychical facts, it may be urged, which are more than events, and these facts, it may be argued, refute our definition. I must briefly deal with this objection, and my reply may be summed up thus. There are psychical facts, which are more than events; but, if they are not also events, they are not facts at all. I will take these two propositions in their order.

(a) We have seen that my psychical states, and my private experience, can be at the same time what they are, and yet something much more. Every distinction that is made in the fact of presentation, every content, or “what,” that is loosened from its “that,” is at once more than a mere event. Nay an event itself, as one member in a temporal series, is only itself by transcending its own