never feels, therefore, the necessity
of opposing nature as constructed (_i.e._ as experience) to real
nature, or of correcting the one by means of the other.'

[4] _The Intuitive Basis of Knowledge_, by N. O. Lossky, transl. by Mrs
Duddington, Macmillan and Co., 1919.

The other quotation is from a paper read by the Dean of St Paul's before
the Aristotelian Society in May of 1919. Dr Inge's paper is entitled
'Platonism and Human Immortality,' and in it there occurs the following
statement: 'To sum up. The Platonic doctrine of immortality rests on the
_independence_ of the spiritual world. The spiritual world is not a
world of unrealised ideals, over against a real world of unspiritual
fact. It is, on the contrary, the real world, of which we have a true
though very incomplete knowledge, over against a world of common
experience which, as a complete whole, is not real, since it is
compacted out of miscellaneous data, not all on the same level, by the
help of the imagination. There is no world corresponding to the world of
our common experience. Nature makes abstractions for us, deciding what
range of vibrations we are to see and hear, what things we are to notice
and remember.'

I have cited these statements because both of them deal with topics
which, though they lie outside the range of our discussion, are always
being confused with it. The reason is that they lie proximate to our
field of thought, and are topics which are of burning interest to the
metaphysically minded. It is difficult for a philosopher to realise that
anyone really is confining his discussion within the limits that I have
set before you. The boundary is set up just where he is beginning to get
excited. But I submit to you that among the necessary prolegomena for
philosophy and for natural science is a thorough understanding of the
types of entities, and types of relations among those entities, which
are disclosed to us in our perceptions of nature.

CHAPTER III

TIME

The two previous lectures of this course have been mainly critical. In
the present lecture I propose to enter upon a survey of the kinds of
entities which are posited for knowledge in sense-awareness. My purpose
is to investigate the sorts of relations which these entities of various
kinds can bear to each other. A classification of natural entities is
the beginning of natural philosophy. To-day we commence with the
consideration of Time.

In the first place there is