e percepts themselves may be
shown to differ; but if each of us be asked to point out where his
percept is, we point to an identical spot. All the relations, whether
geometrical or causal, of the Hall originate or terminate in that spot
wherein our hands meet, and where each of us begins to work if he wishes
to make the Hall change before the other's eyes. Just so it is with our
bodies. That body of yours which you actuate and feel from within must
be in the same spot as the body of yours which I see or touch from
without. 'There' for me means where I place my finger. If you do not
feel my finger's contact to be 'there' in _my_ sense, when I place it on
your body, where then do you feel it? Your inner actuations of your body
meet my finger _there_: it is _there_ that you resist its push, or
shrink back, or sweep the finger aside with your hand. Whatever farther
knowledge either of us may acquire of the real constitution of the body
which we thus feel, you from within and I from without, it is in that
same place that the newly conceived or perceived constituents have to be
located, and it is _through_ that space that your and my mental
intercourse with each other has always to be carried on, by the
mediation of impressions which I convey thither, and of the reactions
thence which those impressions may provoke from you.

In general terms, then, whatever differing contents our minds may
eventually fill a place with, the place itself is a numerically
identical content of the two minds, a piece of common property in which,
through which, and over which they join. The receptacle of certain of
our experiences being thus common, the experiences themselves might some
day become common also. If that day ever did come, our thoughts would
terminate in a complete empirical identity, there would be an end, so
far as _those_ experiences went, to our discussions about truth. No
points of difference appearing, they would have to count as the same.

VII. CONCLUSION

With this we have the outlines of a philosophy of pure experience before
us. At the outset of my essay, I called it a mosaic philosophy. In
actual mosaics the pieces are held together by their bedding, for which
bedding the Substances, transcendental Egos, or Absolutes of other
philosophies may be taken to stand. In radical empiricism there is no
bedding; it is as if the pieces clung together by their edges, the
transitions experienced between them forming their cement. O