d these salient parts become identified and fixed and
abstracted; so that experience now flows as if shot through with
adjectives and nouns and prepositions and conjunctions. Its purity is
only a relative term, meaning the proportional amount of unverbalized
sensation which it still embodies.

Far back as we go, the flux, both as a whole and in its parts, is that
of things conjunct and separated. The great continua of time, space,
and the self envelop everything, betwixt them, and flow together
without interfering. The things that they envelop come as separate in
some ways and as continuous in others. Some sensations coalesce with
some ideas, and others are irreconcilable. Qualities compenetrate one
space, or exclude each other from it. They cling together persistently
in groups that move as units, or else they separate. Their changes are
abrupt or discontinuous; and their kinds resemble or differ; and, as
they do so, they fall into either even or irregular series.

In all this the continuities and the discontinuities are absolutely
co-ordinate matters of immediate feeling. The conjunctions are
as primordial elements of 'fact' as are the distinctions and
disjunctions. In the same act by which I feel that this passing minute
is a new pulse of my life, I feel that the old life continues into it,
and the feeling of continuance in no wise jars upon the simultaneous
feeling of a novelty. They, too, compenetrate harmoniously.
Prepositions, copulas, and conjunctions, 'is,' 'isn't,' 'then,'
'before,' 'in,' 'on,' 'beside,' 'between,' 'next,' 'like,' 'unlike,'
'as,' 'but,' flower out of the stream of pure experience, the stream
of concretes or the sensational stream, as naturally as nouns and
adjectives do, and they melt into it again as fluidly when we apply
them to a new portion of the stream.

II

If now we ask why we must translate experience from a more concrete
or pure into a more intellectualized form, filling it with ever more
abounding conceptual distinctions, rationalism and naturalism give
different replies.

The rationalistic answer is that the theoretic life is absolute and
its interests imperative; that to understand is simply the duty of
man; and that who questions this need not be argued with, for by the
fact of arguing he gives away his case.

The naturalist answer is that the environment kills as well as
sustains us, and that the tendency of raw experience to extinguish the
experient himself is lessene