areness is something
for mind, but nothing for thought. The sense-perception of some lower
forms of life may be conjectured to approximate to this character
habitually. Also occasionally our own sense-perception in moments when
thought-activity has been lulled to quiescence is not far off the
attainment of this ideal limit.

The process of discrimination in sense-awareness has two distinct sides.
There is the discrimination of fact into parts, and the discrimination
of any part of fact as exhibiting relations to entities which are not
parts of fact though they are ingredients in it. Namely the immediate
fact for awareness is the whole occurrence of nature. It is nature as an
event present for sense-awareness, and essentially passing. There is no
holding nature still and looking at it. We cannot redouble our efforts
to improve our knowledge of the terminus of our present sense-awareness;
it is our subsequent opportunity in subsequent sense-awareness which
gains the benefit of our good resolution. Thus the ultimate fact for
sense-awareness is an event. This whole event is discriminated by us
into partial events. We are aware of an event which is our bodily life,
of an event which is the course of nature within this room, and of a
vaguely perceived aggregate of other partial events. This is the
discrimination in sense-awareness of fact into parts.

I shall use the term 'part' in the arbitrarily limited sense of an event
which is part of the whole fact disclosed in awareness.

Sense-awareness also yields to us other factors in nature which are not
events. For example, sky-blue is seen as situated in a certain event.
This relation of situation requires further discussion which is
postponed to a later lecture. My present point is that sky-blue is found
in nature with a definite implication in events, but is not an event
itself. Accordingly in addition to events, there are other factors in
nature directly disclosed to us in sense-awareness. The conception in
thought of all the factors in nature as distinct entities with definite
natural relations is what I have in another place[1] called the
'diversification of nature.'

[1] Cf. _Enquiry_.

There is one general conclusion to be drawn from the foregoing
discussion. It is that the first task of a philosophy of science should
be some general classification of the entities disclosed to us in
sense-perception.

Among the examples of entities in addition to 'events' which we