rience must, therefore, either

(1) Know another part of experience--in other words, parts must, as
Professor Woodbridge says,[111] represent _one another_ instead of
representing realities outside of 'consciousness'--this case is that of
conceptual knowledge; or else

(2) They must simply exist as so many ultimate _thats_ or facts of
being, in the first instance; and then, as a secondary complication, and
without doubling up its entitative single-ness, any one and the same
_that_ must figure alternately as a thing known and as a knowledge of
the thing, by reason of two divergent kinds of context into which, in
the general course of experience, it gets woven.[112]

This second case is that of sense-perception. There is a stage of
thought that goes beyond common sense, and of it I shall say more
presently; but the common-sense stage is a perfectly definite
halting-place of thought, primarily for purposes of action; and, so long
as we remain on the common-sense stage of thought, object and subject
_fuse_ in the fact of 'presentation' or sense-perception--the pen and
hand which I now _see_ writing, for example, _are_ the physical
realities which those words designate. In this case there is no
self-transcendency implied in the knowing. Humanism, here, is only a
more comminuted _Identitaetsphilosophie_.[113]

In case (1), on the contrary, the representative experience does
transcend itself in knowing the other experience that is its object. No
one can talk of the knowledge of the one by the other without seeing
them as numerically distinct entities, of which the one lies beyond the
other and away from it, along some direction and with some interval,
that can be definitely named. But, if the talker be a humanist, he must
also see this distance-interval concretely and pragmatically, and
confess it to consist of other intervening experiences--of possible
ones, at all events, if not of actual. To call my present idea of my
dog, for example, cognitive of the real dog means that, as the actual
tissue of experience is constituted, the idea is capable of leading into
a chain of other experiences on my part that go from next to next and
terminate at last in vivid sense-perceptions of a jumping, barking,
hairy body. Those _are_ the real dog, the dog's full presence, for my
common sense. If the supposed talker is a profound philosopher, although
they may not _be_ the real dog for him, they _mean_ the real dog, are
practical substit