The confusion and artificiality thereby introduced into philosophical thought is nowhere more evident than in the empirical treatment of relations or dynamic continuities. The experience of a living being struggling to hold its own and make its way in an environment, physical and social, partly facilitating and partly obstructing its actions, is of necessity a matter of ties and connexions, of bearings and uses. The very point of experience, so to say, is that it doesn't occur in a vacuum; its agent-patient instead of being insulated and disconnected is bound up with the movement of things by most intimate and pervasive bonds. Only because the organism is in and of the world, and its activities correlated with those of other things in multiple ways, is it susceptible to undergoing things and capable of trying to reduce objects to means of securing its good fortune. That these connexions are of diverse kinds is irresistibly proved by the fluctuations which occur in its career. Help and hindrance, stimulation and inhibition, success and failure mean specifically different modes of correlation. Although the actions of things in the world are taking place in one continuous stretch of existence, there are all kinds of specific affinities, repulsions, and relative indifferencies. Dynamic connexions are qualitatively diverse, just as are the centers of action. _In this sense_, pluralism, not monism, is an established empirical fact. The attempt to establish monism from consideration of the very nature of a relation is a mere piece of dialectics. Equally dialectical is the effort to establish by a consideration of the nature of relations an ontological Pluralism of Ultimates: _simple and independent beings._ To attempt to get results from a consideration of the "external" nature of relations is of a piece with the attempt to deduce results from their "internal" character. Some things are relatively insulated from the influence of other things; some things are easily invaded by others; some things are fiercely attracted to conjoin their activities with those of others. Experience exhibits every kind of connexion[1] from the most intimate to mere external juxtaposition.