14.2 The relation of extension exhibits events as actual—as matters of fact—by means of its properties which issue in spatial relations; and it exhibits events as involving the becomingness of nature—its passage or creative advance—by means of its properties which issue in temporal relations. Thus events are essentially elements of actuality and elements of becomingness. An actual event is thus divested of all possibility. It is what does become in nature. It can never happen again; for essentially it is just itself, there and then. An event is just what it is, and is just how it is related and it is nothing else. Any event, however similar, with different relations is another event. There is no element of hypothesis in any actual event. There are imaginary events—or, rather, imaginations of events—but there is nothing actual about such events, except so far as imagination is actual. Time and space, which are entirely actual and devoid of any tincture of possibility, are to be sought for among the relations of events. 14.3 Events never change. Nature develops, in the sense that an event becomes part of an event ′ which includes (i.e. extends over) and also extends into the futurity beyond . Thus in a sense the event does change, namely, in its relations to the events which were not and which become actual in the creative advance of nature. The change of an event , in this meaning of the term 'change,' will be called the 'passage' of ; and the word 'change' will not be used in this sense. Thus we say that events pass but do not change. The passage of an event is its passing into some other event which is not it. An event in passing becomes part of larger events; and thus the passage of events is extension in the making. The terms 'the past,' 'the present,' and 'the future' refer to events. The irrevocableness of the past is the unchangeability of events. An event is what it is, when it is, and where it is. Externality and extension are the marks of events; an event is there and not here [or, here and not there], it is then and not now [or, now and not then], it is part of certain wholes and is a whole extending over certain parts. 15. Objects. 15.1 Objects enter into experience by recognition and without recognition experience would divulge no objects. Objects convey the permanences recognised in events, and are recognised as self-identical amid different circumstances; that is to say, the same object is recognised as related to diverse events. Thus the self-identical object maintains itself amid the flux of events: it is there and then, and it is here and now; and the 'it' which has its being there and here, then and now, is without equivocation the same subject for thought in the various judgments which are made upon it.