Of course, if true, this cuts off radical empiricism without even a shilling. Radical empiricism takes conjunctive relations at their face-value, holding them to be as real as the terms united by them. The world it represents as a collection, some parts of which are conjunctively and others disjunctively related. Two parts, themselves disjoined, may nevertheless hang together by intermediaries with which they are severally connected, and the whole world eventually may hang together similarly, inasmuch as _some_ path of conjunctive transition by which to pass from one of its parts to another may always be discernible. Such determinately various hanging-together may be called _concatenated_ union, to distinguish it from the 'through-and-through' type of union, 'each in all and all in each' (union of _total conflux_, as one might call it), which monistic systems hold to obtain when things are taken in their absolute reality. In a concatenated world a partial conflux often is experienced. Our concepts and our sensations are confluent; successive states of the same ego, and feelings of the same body are confluent. Where the experience is not of conflux, it may be of conterminousness (things with but one thing between); or of contiguousness (nothing between); or of likeness; or of nearness; or of simultaneousness; or of in-ness; or of on-ness; or of for-ness; or of simple with-ness; or even of mere and-ness, which last relation would make of however disjointed a world otherwise, at any rate for that occasion a universe 'of discourse.' Now Mr. Bradley tells us that none of these relations, as we actually experience them, can possibly be real.[1] My next duty, accordingly, must be to rescue radical empiricism from Mr. Bradley. Fortunately, as it seems to me, his general contention, that the very notion of relation is [Footnote 1: Here again the reader must beware of slipping from logical into phenomenal considerations. It may well be that we _attribute_ a certain relation falsely, because the circumstances of the case, being complex, have deceived us. At a railway station we may take our own train, and not the one that fills our window, to be moving. We here put motion in the wrong place in the world, but in its original place the motion is a part of reality. What Mr. Bradley means is nothing like this, but rather that such things as motion are nowhere real, and that, even in their aboriginal and empirically incorrigible seats, relations are impossible of comprehension.] unthinkable clearly, has been successfully met by many critics.[1] It is a burden to the flesh, and an injustice both to readers and to the previous writers, to repeat good arguments already printed. So, in noticing Mr. Bradley, I will confine myself to the interests of radical empiricism solely. V