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Now the ultimate effect of motion on the time-determination cannot be calculated along any such simple lines as these. Indeed, it cannot be exactly calculated at all, for we have not all the data. But there is certainly some effect. Suppose one rows four miles up a river against a current of two miles per hour, at a rowing speed of four miles per hour. This will take two hours, plainly.
And thus we find what we could not discover in any empirical series a condition of a successive series of events itself empirically unconditioned. For, in the present case, the condition stands out of and beyond the series of phenomena it is intelligible, and it consequently cannot be subjected to any sensuous condition, or to any time-determination by a preceding cause.
I might have just the same images and expect their realization; I might entertain them without any belief, as in reading a novel; or I might entertain them together with a time-determination, and give bare assent, as in reading history. I shall return to this subject in a later lecture, when we come to the analysis of belief.
If I believe that Caesar landed in Britain in B.C. 55, the time-determination lies, not in the feeling of belief, but in what is believed. I do not remember the occurrence, but have the same feeling towards it as towards the announcement of an eclipse next year.
Those that involve desire and aversion have occupied us in Lecture III. For the present, we are only concerned with such as are cognitive. In speaking of memory, we distinguished three kinds of belief directed towards the same content, namely memory, expectation and bare assent without any time-determination in the belief-feeling.
The time determinations of phenomena, the knowledge of their duration, their succession, and their coexistence, form an indispensable part of our experience, not only of scientific experience, but of everyday experience as well. How is the objective time-determination of things and events possible?
There is a relation between the belief-feeling and the content, making the belief-feeling refer to the content, and expressed by saying that the content is what is believed. The content believed may or may not be expressed in words. Let us take first the case when it is not. This content does not contain in itself any time-determination.
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