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 into their details. Such a standpoint is termed ‘metaphysical.’ Accordingly those readers who find metaphysics, even in two slight chapters, irksome, will do well to proceed at once to the Chapter on ‘Religion and Science,’ which resumes the topic of the impact of science on modern thought.

These metaphysical chapters are purely descriptive. Their justification is to be sought, (i) in our direct knowledge of the actual occasions which compose our immediate experience, and (ii) in their success as forming a basis for harmonising our systematised accounts of various types of experience, and (iii) in their success as providing the concepts in terms of which an epistemology can be framed. By (iii) I mean that an account of the general character of what we know must enable us to frame an account of how knowledge is possible as an adjunct within things known.

In any occasion of cognition, that which is known is an actual occasion of experience, as diversified by reference to a realm of entities which transcend that immediate occasion in that they have analogous or different connections with other occasions of experience. For example a definite shade of red may, in the immediate occasion, be implicated with the shape of sphericity in some definite way. But that shade of red, and that spherical shape, exhibit themselves as transcending that occasion, in that either of them has other relationships to other occasions. Also, apart from the actual occurrence of the same things in other occasions, every actual occasion is set within a realm of alternative interconnected entities. This