invoking a feeling which shall RECONSTRUCT it in its own more
private fashion; so, if we start with the feeling and ask how it may
come to know, we can only reply by invoking a reality which shall
RECONSTRUCT it in its own more public fashion. In either case,
however, the datum we start with remains just what it was. One may
easily get lost in verbal mysteries about the difference between
quality of feeling and feeling of quality, between receiving and
reconstructing the knowledge of a reality. But at the end we must
confess that the notion of real cognition involves an
unmediated dualism of the knower and the known. See Bowne's
Metaphysics, New York, 1882, pp. 403-412, and various passages in
Lotze, e.g., Logic, Sec. 308. ['Unmediated' is a bad word to
have used.--1909.]]

A feeling feels as a gun shoots. If there be nothing to be felt or
hit, they discharge themselves ins blaue hinein. If, however,
something starts up opposite them, they no longer simply shoot or
feel, they hit and know.

But with this arises a worse objection than any yet made. We the
critics look on and see a real q and a feeling of q; and because the
two resemble each other, we say the one knows the other. But what
right have we to say this until we know that the feeling of q means
to stand for or represent just that SAME other q? Suppose, instead
of one q, a number of real q's in the field. If the gun shoots and
hits, we can easily see which one of them it hits. But how can we
distinguish which one the feeling knows? It knows the one it stands
for. But which one DOES it stand for? It declares no intention in
this respect. It merely resembles; it resembles all indifferently;
and resembling, per se, is not necessarily representing or standing-