of different persons, represented by the other vertical lines. It
thus ceases to be the private property of one experience, and
becomes, so to speak, a shared or public thing. We can track its
outer history in this way, and represent it by the horizontal line.
(It is also known representatively at other points of the
vertical lines, or intuitively there again, so that the line of its
outer history would have to be looped and wandering, but I make it
straight for simplicity's sake.)] In any case, however, it is the
same stuff figures in all the sets of lines.

TO KNOW IMMEDIATELY, THEN, OR INTUITIVELY, IS FOR MENTAL CONTENT AND
OBJECT TO BE IDENTICAL. This is a very different definition from
that which we gave of representative knowledge; but neither
definition involves those mysterious notions of self-transcendency
and presence in absence which are such essential parts of the
ideas of knowledge, both of philosophers and of common men.
[Footnote: The reader will observe that the text is written from the
point of view of NAIF realism or common sense, and avoids raising
the idealistic controversy.]



III

HUMANISM AND TRUTH [Footnote: Reprinted, with slight
verbal revision, from Mind, vol. xiii, N. S., p. 457 (October,
1904). A couple of interpolations from another article in Mind,
'Humanism and truth once more,' in vol. xiv, have been made.]

RECEIVING from the Editor of Mind an advance proof of Mr. Bradley's