In any case the best way to study the character of those cognitional factors which are merely incidental in so many of our experiences is to study them in the type of experience where they are most prominent, where they dominate; where knowing, in short, is the prime concern. Such study will also, by a reflex reference, throw into greater relief the contrasted characteristic traits of the non-reflectional types of experience. In such contrast the significant traits of the latter are seen to be internal organization: (1) the factors and qualities hang together; there is a great variety of them but they are saturated with a pervasive quality. Being ill with the grippe is an experience which includes an immense diversity of factors, but none the less is the one qualitatively unique experience which it is. Philosophers in their exclusively intellectual preoccupation with analytic knowing are only too much given to overlooking the primary import of the term "thing": namely, _res_, an affair, an occupation, a "cause"; something which is similar to having the grippe, or conducting a political campaign, or getting rid of an overstock of canned tomatoes, or going to school, or paying attention to a young woman:--in short, just what is meant in non-philosophic discourse by "an experience." Noting things only as if they were objects--that is, objects of knowledge--continuity is rendered a mystery; qualitative, pervasive unity is too often regarded as a subjective state injected into an object which does not possess it, as a mental "construct," or else as a trait of being to be attained to only by recourse to some curious organ of knowledge termed intuition. In like fashion, organization is thought of as the achieved outcome of a highly scientific knowledge, or as the result of transcendental rational synthesis, or as a fiction superinduced by association, upon elements each of which in its own right "is a separate existence." One advantage of an excursion by one who philosophizes upon knowledge into primary non-reflectional experience is that the excursion serves to remind him that every empirical situation has its own organization of a direct, non-logical character.