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Updated: August 5, 2024
'This college building' has failed to demonstrate owing to the absence of the background of sense-awareness which it presupposes. But if the expositor had said, 'A college building in Green Park is commodious, the recipient would have received a proposition, but a false one. Language is usually ambiguous and it is rash to make general assertions as to its meanings.
The unquestioned acceptance of the Aristotelian logic has led to an ingrained tendency to postulate a substratum for whatever is disclosed in sense-awareness, namely, to look below what we are aware of for the substance in the sense of the 'concrete thing. This is the origin of the modern scientific concept of matter and of ether, namely they are the outcome of this insistent habit of postulation.
Accordingly the structure of the natural complex can never be completed in thought, just as the factors of fact can never be exhausted in sense-awareness. Unexhaustiveness is an essential character of our knowledge of nature. Also nature does not exhaust the matter for thought, namely there are thoughts which would not occur in any homogeneous thinking about nature.
Any concept of all nature as immediately known is always a concept of some duration though it may be enlarged in its temporal thickness beyond the possible specious present of any being known to us as existing within nature. Thus simultaneity is an ultimate factor in nature, immediate for sense-awareness.
Assuming that our forecasts of rectilinear motion are correct, these rects occupy the straight lines in timeless space which are traversed. Thus the rects are symbols in immediate sense-awareness of a future which can only be expressed in terms of timeless space. We are now in a position to explore the fundamental character of perpendicularity.
Thus apart from the touch an entity with a certain specific relation to the thing seen would have been disclosed by sense-awareness but not otherwise discriminated in respect to its individual character.
Thus significance is relatedness, but it is relatedness with the emphasis on one end only of the relation. For the sake of simplicity I have confined the argument to spatial relations; but the same considerations apply to temporal relations. The concept of 'period of time' marks the disclosure in sense-awareness of entities in nature known merely by their temporal relations to discerned entities.
He had however nothing to put in its place except a theory of the relation of finite minds to the divine mind. But we are endeavouring in these lectures to limit ourselves to nature itself and not to travel beyond entities which are disclosed in sense-awareness. Percipience in itself is taken for granted.
But to call recognition an awareness of sameness implies an intellectual act of comparison accompanied with judgment. I use recognition for the non-intellectual relation of sense-awareness which connects the mind with a factor of nature without passage. On the intellectual side of the mind's experience there are comparisons of things recognised and consequent judgments of sameness or diversity.
There are two factors which are always ingredient in this complex, one is the duration which is represented in thought by the concept of all nature that is present now, and the other is the peculiar locus standi for mind involved in the sense-awareness. This locus standi in nature is what is represented in thought by the concept of 'here, namely of an 'event here.
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