First of all, this will be asked: "If experience has not 'conscious' existence, if it be not partly made of 'consciousness,' of what then is it made? Matter we know, and thought we know, and conscious content we know, but neutral and simple 'pure experience' is something we know not at all. Say _what_ it consists of--for it must consist of something--or be willing to give it up!" To this challenge the reply is easy. Although for fluency's sake I myself spoke early in this article of a stuff of pure experience, I have now to say that there is no _general_ stuff of which experience at large is made. There are as many stuffs as there are 'natures' in the things experienced. If you ask what any one bit of pure experience is made of, the answer is always the same: "It is made of _that_, of just what appears, of space, of intensity, of flatness, brownness, heaviness, or what not." Shadworth Hodgson's analysis here leaves nothing to be desired.[19] Experience is only a collective name for all these sensible natures, and save for time and space (and, if you like, for 'being') there appears no universal element of which all things are made. VI The next objection is more formidable, in fact it sounds quite crushing when one hears it first. "If it be the self-same piece of pure experience, taken twice over, that serves now as thought and now as thing"--so the objection runs--"how comes it that its attributes should differ so fundamentally in the two takings. As thing, the experience is extended; as thought, it occupies no space or place. As thing, it is red, hard, heavy; but who ever heard of a red, hard or heavy thought? Yet even now you said that an experience is made of just what appears, and what appears is just such adjectives. How can the one experience in its thing-function be made of them, consist of them, carry them as its own attributes, while in its thought-function it disowns them and attributes them elsewhere. There is a self-contradiction here from which the radical dualism of thought and thing is the only truth that can save us. Only if the thought is one kind of being can the adjectives exist in it 'intentionally' (to use the scholastic term); only if the thing is another kind, can they exist in it constitutively and energetically. No simple subject can take the same adjectives and at one time be qualified by it, and at another time be merely 'of' it, as of something only meant or known." The solution insisted on by this objector, like many other common-sense solutions, grows the less satisfactory the more one turns it in one's mind. To begin with, _are_ thought and thing as heterogeneous as is commonly said?