Polemic writing like this is odious; but with absolutism in possession in so many quarters, omission to defend my radical empiricism against its best known champion would count as either superficiality or inability. I have to conclude that its dialectic has not invalidated in the least degree the usual conjunctions by which the world, as experienced, hangs so variously together. In particular it leaves an empirical theory of knowledge intact, and lets us continue to believe with common sense that one object _may_ be known, if we have any ground for thinking that it _is_ known, to many knowers. [Footnote 1: The 'why' and the 'whence' are entirely other questions, not under discussion, as I understand Mr. Bradley. Not how experience gets itself born, but how it can be what it is after it is born, is the puzzle.] APPENDIX B THE EXPERIENCE OF ACTIVITY[1] ... Mr. Bradley calls the question of activity a scandal to philosophy, and if one turns to the current literature of the subject--his own writings included--one easily gathers what he means. The opponents cannot even understand one another. Mr. Bradley says to Mr. Ward: 'I do not care what your oracle is, and your preposterous psychology may here be gospel if you please; ... but if the revelation does contain a meaning, I will commit myself to this: either the oracle is so confused that its signification is not discoverable, or, upon the other hand, if it can be pinned down to any definite statement, then that statement will be false.'[2] Mr. Ward in turn says of Mr. Bradley: 'I cannot even imagine the state of mind to which his description applies.... It reads like an unintentional travesty of Herbartian Psychology by one who has tried to improve upon it without being at the pains to master it.' Münsterberg excludes a view opposed to his own by saying that with any one who holds it a _verständigung_ with him is '_grundsätzlich ausgeschlossen_'; and Royce, [Footnote 1: President's Address before the American Psychological Association, December, 1904. Reprinted from the _Psychological Review_, vol. xii, 1905, with slight verbal revision.] [Footnote 2: _Appearance and Reality_, p. 117. Obviously written _at_ Ward, though Ward's name is not mentioned.] in a review of Stout,[1] hauls him over the coals at great length for defending 'efficacy' in a way which I, for one, never gathered from reading him, and which I have heard Stout himself say was quite foreign to the intention of his text. In these discussions distinct questions are habitually jumbled and different points of view are talked of _durcheinander_. (1) There is a psychological question: Have we perceptions of activity? and if so, what are they like, and when and where do we have them? (2) There is a metaphysical question: Is there a _fact_ of activity? and if so, what idea must we frame of it? What is it like? and what does it do, if it does anything? And finally there is a logical question: