relatively insulated from the influence of other things; some things are
easily invaded by others; some things are fiercely attracted to conjoin
their activities with those of others. Experience exhibits every kind
of connexion[1] from the most intimate to mere external juxtaposition.

Empirically, then, active bonds or continuities of all kinds, together
with static discontinuities, characterize existence. To deny this
qualitative heterogeneity is to reduce the struggles and difficulties of
life, its comedies and tragedies to illusion: to the non-being of the
Greeks or to its modern counterpart, the "subjective." Experience is an
affair of facilitations and checks, of being sustained and disrupted,
being let alone, being helped and troubled, of good fortune and defeat
in all the countless qualitative modes which these words pallidly
suggest. The existence of genuine connexions of all manner of
heterogeneity cannot be doubted. Such words as conjoining, disjoining,
resisting, modifying, saltatory, and ambulatory (to use James'
picturesque term) only hint at their actual heterogeneity.

Among the revisions and surrenders of historic problems demanded by this
feature of empirical situations, those centering in the
rationalistic-empirical controversy may be selected for attention. The
implications of this controversy are twofold: First, that connexions are
as homogeneous in fact as in name; and, secondly, if genuine, are all
due to thought, or, if empirical, are arbitrary by-products of past
particulars. The stubborn particularism of orthodox empiricism is its
outstanding trait; consequently the opposed rationalism found no
justification of bearings, continuities, and ties save to refer them in
gross to the work of a hyper-empirical Reason.

Of course, not all empiricism prior to Hume and Kant was
sensationalistic, pulverizing "experience" into isolated sensory
qualities or simple ideas. It did not all follow Locke's lead in
regarding the entire content of generalization as the "workmanship of
the understanding." On the Continent, prior to Kant, philosophers were
content to draw a line between empirical generalizations regarding
matters of fact and necessary universals applying to truths of reason.
But logical atomism was implicit even in this theory. Statements
referring to empirical fact were mere quantitative summaries of
particular instances. In the sensationalism which sprang from Hume (and
which was left unquestion