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 value. Actual fact always means fusion into one perceptivity. God is one such conceptual fusion, embracing the concept of all such possibilities graded in harmonious, relative subordination. Each actual occasion in the temporal world is another such fusion. The forms belong no more to God than to any one occasion. Apart from these forms, no rational description can be given either of God or of the actual world. Apart from God, there would be no actual world; and apart from the actual world with its creativity, there would be no rational explanation of the ideal vision which constitutes God.

Each actual occasion gives to the creativity which flows from it a definite character in two ways. In one way, as a fact, enjoying its complex of relationships with the rest of the world, it contributes a ground — partly good and partly bad — for the creativity to fuse with a novel consequent, which will be the outcome of its free urge. In another way, as transmuted in the nature of God, the ideal conse-