in
when things are taken in their absolute reality. In a concatenated
world a partial conflux often is experienced. Our concepts and our
sensations are confluent; successive states of the same ego, and
feelings of the same body are confluent. Where the experience is not
of conflux, it may be of conterminousness (things with but one thing
between); or of contiguousness (nothing between); or of likeness; or
of nearness; or of simultaneousness; or of in-ness; or of on-ness; or
of for-ness; or of simple with-ness; or even of mere and-ness, which
last relation would make of however disjointed a world otherwise, at
any rate for that occasion a universe 'of discourse.' Now Mr. Bradley
tells us that none of these relations, as we actually experience them,
can possibly be real.[1] My next duty, accordingly, must be to rescue
radical empiricism from Mr. Bradley. Fortunately, as it seems to me,
his general contention, that the very notion of relation is

[Footnote 1: Here again the reader must beware of slipping from
logical into phenomenal considerations. It may well be that we
_attribute_ a certain relation falsely, because the circumstances of
the case, being complex, have deceived us. At a railway station we
may take our own train, and not the one that fills our window, to be
moving. We here put motion in the wrong place in the world, but in its
original place the motion is a part of reality. What Mr. Bradley
means is nothing like this, but rather that such things as motion
are nowhere real, and that, even in their aboriginal and empirically
incorrigible seats, relations are impossible of comprehension.]

unthinkable clearly, has been successfully met by many critics.[1]

It is a burden to the flesh, and an injustice both to readers and to
the previous writers, to repeat good arguments already printed. So,
in noticing Mr. Bradley, I will confine myself to the interests of
radical empiricism solely.

V

The first duty of radical empiricism, taking given conjunctions at
their face-value, is to class some of them as more intimate and some
as more external. When two terms are _similar_, their very natures
enter into the relation. Being _what_ they are, no matter where or
when, the likeness never can be denied, if asserted. It continues
predicable as long as the terms continue. Other relations, the _where_
and the _when_, for example, seem adventitious. The sheet of paper
may be 'off' or 'on' the table, for example; and in