At one point, indeed, Dewey asserts that there is no such thing as a merely immediate psychical fact, at least for our experience. "So far is it from being true that we know only what is _immediately_ present in consciousness, that it should rather be said that what is _immediately_ present is never known."[27] But in the next paragraph Dewey remarks: "That which is immediately present is the sensuous existence; that which is known is the content conveyed by this existence."[28] The sensation is not known, and therefore probably not experienced. In this case Dewey is departing from his own principles, by introducing non-experienced factors into his interpretation of experience. The language is ambiguous. If nothing is immediately given, then the sensuous content is not so given. The 'sensuous existences' assumed by Dewey are the ghosts of Kant's 'manifold of sensation.' The difficulty comes out clearly in the following passage: "It is indifferent to the sensation whether it is interpreted as a cloud or as a mountain; a danger signal, or a signal of open passage. The auditory sensation remains unchanged whether it is interpreted as an evil spirit urging one to murder, or as intra-organic, due to disordered blood-pressure.... It is not the sensation in and of itself that means this or that object; it is the sensation as associated, composed, identified, or discriminated with other experiences; the sensation, in short, as mediated. The whole worth of the sensation for intelligence is the meaning it has by virtue of its relation to the rest of experience."[29] There is an obvious parallel between this view of experience and Kant's. Kant, indeed, transcended the notion that experience is a structure of sensations set in a frame-work of thought forms; but the first _Critique_ undoubtedly leaves the average reader with such a conception of experience. It is unjust to Kant, however, to take the mechanical aspect of his thought as its most important phase. He stands, in the opinion of modern critics, at a half-way stage between the mechanism of the eighteenth century and the organic logic of the nineteenth, and his works point the way from the lower to the higher point of view. This was recognized by Hegel and by his followers in England. How does it happen, then, that Dewey, who was well-read in the philosophical literature of the day, should have persisted in a view of experience which appears to assume the externally organized manifold of the _Critique of Pure Reason_? Or, to put the question more explicitly, why did he retain as a fundamental assumption Kant's 'manifold of sensations'?