its as
constituting the very essence of Reality is no reason for proclaiming
that they are ready-made features of physical happenings, and hence for
maintaining that knowing is nothing but an appearance of things on a
stage for which "consciousness" supplies the footlights. For only the
epistemological predicament leads to "presentations" being regarded as
cognitions of things which were previously unpresented. In any empirical
situation of everyday life or of science, knowledge signifies something
stated or inferred of another thing. Visible water is not a more less
erroneous presentation of H_{2}O, but H_{2}O is a knowledge about the
thing we see, drink, wash with, sail on, and use for power.

A further point and the present phase of discussion terminates. Treating
knowledge as a presentative relation between the knower and object makes
it necessary to regard the mechanism of _presentation_ as constituting
the act of knowing. Since things may be presented in sense-perception,
in recollection, in imagination and in conception, and since the
mechanism in every one of these four styles of presentation is
sensory-cerebral the problem of knowing becomes a mind-body problem.[12]
The psychological, or physiological, mechanism of presentation involved
in seeing a chair, remembering what I ate yesterday for luncheon,
imagining the moon the size of a cart wheel, conceiving a mathematical
continuum is identified with the operation of knowing. The evil
consequences are twofold. The problem of the relation of mind and body
has become a part of the problem of the possibility of knowledge in
general, to the further complication of a matter already hopelessly
constrained. Meantime the actual process of knowing, namely, operations
of controlled observation, inference, reasoning, and testing, the only
process with _intellectual_ import, is dismissed as irrelevant to the
theory of knowing. The methods of knowing practised in daily life and
science are excluded from consideration in the philosophical theory of
knowing. Hence the constructions of the latter become more and more
elaborately artificial because there is no definite check upon them. It
would be easy to quote from epistemological writers statements to the
effect that these processes (which supply the only empirically
verifiable facts of knowing) are _merely_ inductive in character, or
even that they are of purely psychological significance. It would be
difficult to find a more