understood.[61] For my intellect can not
simply unite a diversity, nor has it in itself any form or way of
togetherness, and you gain nothing if, beside _A_ and _B_, you offer me
their conjunction in fact. For to my intellect that is no more than
another external element. And 'facts,' once for all, are for my
intellect not true unless they satisfy it.... The intellect has in its
nature no principle of mere togetherness."[62]

Of course Mr. Bradley has a right to define 'intellect' as the power by
which we perceive separations but not unions--provided he give due
notice to the reader. But why then claim that such a maimed and
amputated power must reign supreme in philosophy, and accuse on its
behoof the whole empirical world of irrationality? It is true that he
elsewhere attributes to the intellect a _proprius motus_ of transition,
but says that when he looks for _these_ transitions in the detail of
living experience, he 'is unable to verify such a solution.'[63]

Yet he never explains what the intellectual transitions would be like in
case we had them. He only defines them negatively--they are not spatial,
temporal, predicative, or causal; or qualitatively or otherwise serial;
or in any way relational as we naively trace relations, for relations
_separate_ terms, and need themselves to be hooked on _ad infinitum_.
The nearest approach he makes to describing a truly intellectual
transition is where he speaks of _A_ and _B_ as being 'united, each
from its own nature, in a whole which is the nature of both alike.'[64]
But this (which, _pace_ Mr. Bradley, seems exquisitely analogous to
'taking' a congeries in a 'lump,' if not to 'swamping') suggests nothing
but that _conflux_ which pure experience so abundantly offers, as when
'space,' 'white' and 'sweet' are confluent in a 'lump of sugar,' or
kinesthetic, dermal, and optical sensations confluent in 'my hand.'[65]
All that I can verify in the transitions which Mr. Bradley's intellect
desiderates as its _proprius motus_ is a reminiscence of these and other
sensible conjunctions (especially space-conjunctions), but a
reminiscence so vague that its originals are not recognized. Bradley in
short repeats the fable of the dog, the bone, and its image in the
water. With a world of particulars, given in loveliest union, in
conjunction definitely various, and variously definite, the 'how' of
which you 'understand' as soon as you see the fact of them,[66] for
there is no 'how' exce