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It is the fundamental question to be asked of any theory of relative space, and like many other fundamental questions it is apt to be left unanswered. It is not an answer to reply, that we all know what we mean by motion. Of course we do, so far as sense-awareness is concerned. I am asking that your theory of space should provide nature with something to be observed.
What I want to bring out is that the preservation of a peculiar relation to a duration is a necessary condition for the function of that duration as a present duration for sense-awareness. This peculiar relation is the relation of cogredience between the percipient event and the duration. Cogredience is the preservation of unbroken quality of standpoint within the duration.
But when it is distinctly formulated in the abstract terms in which I have just stated it, the theory is very far from obvious. The passing complex of factors which compose the fact which is the terminus of sense-awareness places before us nothing corresponding to the trinity of this natural materialism.
To sum up: the termini for thought are entities, primarily with bare individuality, secondarily with properties and relations ascribed to them in the procedure of thought; the termini for sense-awareness are factors in the fact of nature, primarily relata and only secondarily discriminated as distinct individualities.
Space and time are now interconnected; and this peculiar factor of time which is so immediately distinguished among the deliverances of our sense-awareness, relates itself to one particular congruence relation in space. Congruence is a particular example of the fundamental fact of recognition. In perception we recognise.
Thus the only difference in this respect between us and the imaginary being is that for him all nature shares in the immediacy of our present duration. The conclusion of this discussion is that so far as sense-awareness is concerned there is a passage of mind which is distinguishable from the passage of nature though closely allied with it.
But within the limits of observation we know what we mean when we speak of measurements of space and measurements of time and uniformity of change. It is for science to give an intellectual account of what is so evident in sense-awareness.
The sense-awareness of the blue as situated in a certain event which I call the situation, is thus exhibited as the sense-awareness of a relation between the blue, the percipient event of the observer, the situation, and intervening events. All nature is in fact required, though only certain intervening events require their characters to be of certain definite sorts.
This recognition does not merely concern the comparison of a factor of nature posited by memory with a factor posited by immediate sense-awareness. Recognition takes place within the present without any intervention of pure memory. For the present fact is a duration with its antecedent and consequent durations which are parts of itself.
No characteristic of nature which is immediately posited for knowledge by sense-awareness can be explained. It is impenetrable by thought, in the sense that its peculiar essential character which enters into experience by sense-awareness is for thought merely the guardian of its individuality as a bare entity.
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