I hope you may agree with me now that in representative knowledge
there is no special inner mystery, but only an outer chain
of physical or mental intermediaries connecting thought and thing.
TO KNOW AN OBJECT IS HERE TO LEAD TO IT THROUGH A CONTEXT WHICH THE
WORLD SUPPLIES. All this was most instructively set forth by our
colleague D. S. Miller at our meeting in New York last Christmas,
and for re-confirming my sometime wavering opinion, I owe him this
acknowledgment. [Footnote: See Dr. Miller's articles on Truth and
Error, and on Content and Function, in the Philosophical Review,
July, 1893, and Nov., 1895.]

Let us next pass on to the case of immediate or intuitive
acquaintance with an object, and let the object be the white paper
before our eyes. The thought-stuff and the thing-stuff are here
indistinguishably the same in nature, as we saw a moment since, and
there is no context of intermediaries or associates to stand between
and separate the thought and thing. There is no 'presence in
absence' here, and no 'pointing,' but rather an allround
embracing of the paper by the thought; and it is clear that the
knowing cannot now be explained exactly as it was when the tigers
were its object. Dotted all through our experience are states
of immediate acquaintance just like this. Somewhere our belief
always does rest on ultimate data like the whiteness, smoothness, or
squareness of this paper. Whether such qualities be truly ultimate
aspects of being, or only provisional suppositions of ours, held-to
till we get better informed, is quite immaterial for our present
inquiry. So long as it is believed in, we see our object face to
face. What now do we mean by 'knowing' such a sort of object
as this? For this is also the way in which we should know the tiger