This position thus freely resumed here needs to be adequately guarded on all sides. It implies that the question of the existence or presence of the _subject-matter_ of even a complex sense perception may be treated as a question of physics. It also implies that the _existence_ of a sense perception may be treated as a problem of physics. But the position is not that _all_ the problems of sense perception are thereby exhausted. There is still, on the contrary, the problem of the cognitive status of sense perception. So far from denying this fact, I mean rather to emphasize it in holding that this knowledge aspect is not to be identified--as it has been in both realistic and idealistic epistemologies--with the simple _occurrence_ of presented subject-matter and with the _occurrence_ of a perceptive act. It is often stated, for example, that primitive sense objects when they are stripped of all inferential material cannot possibly be false--but with the implication that they, therefore, must be true. Well, I meant to go this statement one better--to state that they are neither true nor false--that is, that the distinction of true-or-false is as irrelevant and inapplicable as to any other existence, as it is, say, to being more than five feet high or having a low blood pressure. This position when taken leaves over the question of sense perception as knowledge, as capable of truth or falsity. It is this question, then, which I intend to discuss in this paper. I My first point is that some sense perceptions at least (as matter of fact the great bulk of them), are without any doubt forms of practical judgment--or, more accurately, are terms in practical judgments as propositions of what to do. When in walking down a street I see a sign on the lamp-post at the corner, I assuredly see a sign. Now in ordinary context (I do not say always or necessarily) this is a sign of what to do--to continue walking or to turn. The other term of the proposition may not be stated or it may be; it is probably more often tacit. Of course, I have taken the case of the sign purposely. But the case may be extended. The lamp-post as perceived is to a lamp-lighter a sign of something else than a turn, but still a sign of something to be done. To another man, it may be a sign of a possible support. I am anxious not to force the scope of cases of this class beyond what would be accepted by an unbiased person, but I wish to point out that certain features of the perceived object, as a cognitive term, which do not seem at first sight to fall within this conception of the object, as, an intellectual sign of what to do, turn out upon analysis to be covered by it. It may be said, for example, that our supposed pedestrian perceives much besides that which serves as evidence of the thing to be done. He perceives the lamp-_post_, for example, and possibly the carbons of the arc. And these assuredly do not enter into the indication of what to do or how to do it.