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 existence. And this transcendence becomes more obvious, when an identical quality persists unaltered through a succession of changes. There is, to my mind, no question as to our being concerned here with more than mere events. And, far from contesting this, I have endeavoured to insist on the conclusion that everything in time has a quality which passes beyond itself.

(b) But then, if so, have we allowed the force of the objection? Have we admitted that there are facts which are not events in time? This would be a grave misunderstanding, and against it we must urge our second proposition. A fact, or event, is always more than itself; but, if less than itself, it is no longer properly a fact. It has now been taken as a content working loose from the “this,” and has, so far, become a mere aspect and abstraction. And yet this abstraction, on the other hand, must have its existence. It must appear, somehow, as, or in a particular event, with a given place and duration in the temporal series. There are, in brief, aspects which, taken apart, are not events; and yet these aspects must appear in psychical existence.

The objection has failed to perceive this double nature of things, and it has hence fallen blindly into a vicious dilemma. Because in our life there is more than events, it has rashly argued that this “more” must be psychical fact. But, if it is psychical fact, and not able to be experienced, I do not know what it could mean, or in what wonderful way we could be supposed to get at it. And, on the other side, to be experienced without happening in the psychical series, or to occur there without taking place as an event among events, seem phrases without meaning. What we experience is a content, which is one with, and which occurs as, a particular mental state. The same content, again, as ideal, is used away from its state, and only appears there. By itself it is not a fact; and, if it were one, it would,