become acquainted, deny them to be 'known' to us, ought in
consistency to maintain that if A did not perceive the relationship
of the man on the stairs to B, it was impossible he should
have noticed him at all.]

Let us say no more then about this objection, but enlarge our
thesis, thus: If there be in the universe a Q other than the Q in
the feeling, the latter may have acquaintance with an entity
ejective to itself; an acquaintance moreover, which, as mere
acquaintance, it would be hard to imagine susceptible either of
improvement or increase, being in its way complete; and which would
oblige us (so long as we refuse not to call acquaintance
knowledge) to say not only that the feeling is cognitive, but that
all qualities of feeling, SO LONG AS THERE IS ANYTHING OUTSIDE OF
THEM WHICH THEY RESEMBLE, are feelings OF qualities of existence,
and perceptions of outward fact.

The point of this vindication of the cognitive function of the first
feeling lies, it will be noticed, in the discovery that q does exist
elsewhere than in it. In case this discovery were not made, we could
not be sure the feeling was cognitive; and in case there were
nothing outside to be discovered, we should have to call the feeling
a dream. But the feeling itself cannot make the discovery. Its own q
is the only q it grasps; and its own nature is not a particle
altered by having the self-transcendent function of cognition either
added to it or taken away. The function is accidental; synthetic,
not analytic; and falls outside and not inside its being. [Footnote:
It seems odd to call so important a function accidental, but I do
not see how we can mend the matter. Just as, if we start with the
reality and ask how it may come to be known, we can only reply by