Page:Science and the Modern World.djvu/215

 discrimination between an entity and a function is therefore vital to the understanding of the challenge which James is advancing against the older modes of thought. In the essay in question, the character which James assigns to consciousness is fully discussed. But he does not unambiguously explain what he means by the notion of an entity, which he refuses to apply to consciousness. In the sentence which immediately follows the one which I have already quoted, he says:

“There is, I mean, no aboriginal stuff or quality of being, contrasted with that of which material objects are made, out of which our thoughts of them are made; but there is a function in experience which thoughts perform, and for the performance of which this quality of being is invoked. That function is knowing. ‘Consciousness’ is supposed necessary to explain the fact that things not only are, but get reported, are known.”

Thus James is denying that consciousness is a ‘stuff.’

The term ‘entity,’ or even that of ‘stuff,’ does not fully tell its own tale. The notion of ‘entity’ is so general that it may be taken to mean anything that can be thought about. You cannot think of mere nothing; and the something which is an object of thought may be called an entity. In this sense, a function is an entity. Obviously, this is not what James had in his mind.

In agreement with the organic theory of nature which I have been tentatively putting forward in these lectures, I shall for my own purposes construe James as denying exactly what Descartes asserts in his Discourse and his Meditations. Descartes discriminates