] and the FIRST part of reality from
this point of view is the flux of our sensations. Sensations are
forced upon us, coming we know not whence. Over their nature, order,
and quantity we have as good as no control. THEY are neither true
nor false; they simply ARE. It is only what we say about them, only
the names we give them, our theories of their source and nature and
remote relations, that may be true or not.
The SECOND part of reality, as something that our beliefs must also
obediently take account of, is the RELATIONS that obtain between our
sensations or between their copies in our minds. This part falls
into two sub-parts: 1) the relations that are mutable and
accidental, as those of date and place; and 2) those that are fixed
and essential because they are grounded on the inner natures of
their terms--such as likeness and unlikeness. Both sorts of relation
are matters of immediate perception. Both are 'facts.' But it is the
latter kind of fact that forms the more important sub-part of
reality for our theories of knowledge. Inner relations namely are
'eternal,' are perceived whenever their sensible terms are compared;
and of them our thought--mathematical and logical thought, so-
called--must eternally take account.
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