e whole of finite
experience with it, and relegate the unity (now taken as a bare
postulate and no longer as a thing positively perceivable) to the
region of the absolute's mysteries. I do not easily fathom this, I
say, for the said opponents are above mere verbal quibbling; yet all
that I can catch in their talk is the substitution of what is true of
certain words for what is true of what they signify. They stay with
the words,--not returning to the stream of life whence all the meaning
of them came, and which is always ready to reabsorb them.

[Footnote 1: I may perhaps refer here to my _Principles of
Psychology_, vol. i, pp. 459 ff. It really seems 'weird' to have to
argue (as I am forced now to do) for the notion that it is one sheet
of paper (with its two surfaces and all that lies between) which is
both under my pen and on the table while I write--the 'claim' that it
is two sheets seems so brazen. Yet I sometimes suspect the absolutists
of sincerity!]

IV

For aught this argument proves, then, we may continue to believe that
one thing can be known by many knowers. But the denial of one thing in
many relations is but one application of a still profounder dialectic
difficulty. Man can't be good, said the sophists, for man is _man_ and
_good_ is good; and Hegel and Herbart in their day, more recently H.
Spir, and most recently and elaborately of all, Mr. Bradley, inform us
that a term can logically only be a punctiform unit, and that not one
of the conjunctive relations between things, which experience seems to
yield, is rationally possible.

Of course, if true, this cuts off radical empiricism without even a
shilling. Radical empiricism takes conjunctive relations at their
face-value, holding them to be as real as the terms united by them.
The world it represents as a collection, some parts of which are
conjunctively and others disjunctively related. Two parts, themselves
disjoined, may nevertheless hang together by intermediaries with which
they are severally connected, and the whole world eventually may hang
together similarly, inasmuch as _some_ path of conjunctive transition
by which to pass from one of its parts to another may always be
discernible. Such determinately various hanging-together may be called
_concatenated_ union, to distinguish it from the 'through-and-through'
type of union, 'each in all and all in each' (union of _total
conflux_, as one might call it), which monistic systems hold to obta