al
sciences recognize that associated life is not a matter of physical
juxtaposition, but of genuine intercourse--of community of experience in
a non-metaphorical sense of community. Why should we longer try to patch
up and refine and stretch the old solutions till they seem to cover the
change of thought and practice? Why not recognize that the trouble is
with the problem?

A belief in organic evolution which does not extend unreservedly to the
way in which the subject of experience is thought of, and which does not
strive to bring the entire theory of experience and knowing into line
with biological and social facts, is hardly more than Pickwickian. There
are many, for example, who hold that dreams, hallucinations, and errors
cannot be accounted for at all except on the theory that a self (or
"consciousness") exercises a modifying influence upon the "real object."
The logical assumption is that consciousness is outside of the real
object; that it is something different in kind, and therefore has the
power of changing "reality" into appearance, of introducing
"relativities" into things as they are in themselves--in short, of
infecting real things with subjectivity. Such writers seem unaware of
the fact that this assumption makes consciousness supernatural in the
literal sense of the word; and that, to say the least, the conception
can be accepted by one who accepts the doctrine of biological continuity
only after every other way of dealing with the facts has been exhausted.

Realists, of course (at least some of the Neo-realists), deny any such
miraculous intervention of consciousness. But they[6] admit the reality
of the problem; denying only this particular solution, they try to find
some other way out, which will still preserve intact the notion of
knowledge as a relationship of a general sort between subject and
object.

Now dreams and hallucinations, errors, pleasures, and pains, possibly
"secondary" qualities, do not occur save where there are organic centers
of experience. They cluster about a subject. But to treat them as things
which inhere exclusively in the subject; or as posing the problem of a
distortion of _the_ real object by a knower set over against the world,
or as presenting facts to be explained primarily as cases of
contemplative knowledge, is to testify that one has still to learn the
lesson of evolution in its application to the affairs in hand.

If biological development be accepted, the sub