Also there is the objectivist position. This creed is that the actual elements perceived by our senses are _in themselves_ the elements of a common world; and that this world is a complex of things, including indeed our acts of cognition, but transcending them. According to this point of view the things experienced are to be distinguished from our knowledge of them. So far as there is dependence, the _things_ pave the way for the _cognition_, rather than _vice versa_. But the point is that the actual things experienced enter into a common world which transcends knowledge, though it includes knowledge. The intermediate subjectivists would hold that the things experienced only indirectly enter into the common world by reason of their dependence on the subject who is cognising. The objectivist holds that the things experienced and the cognisant subject enter into the common world on equal terms. In these lectures I am giving the outline of what I consider to be the essentials of an objectivist philosophy adapted to the requirement of science and to the concrete experience of mankind. Apart from the detailed criticism of the difficulties raised by subjectivism in any form, my broad reasons for distrusting it are three in number. One reason arises from the direct interrogation of our perceptive experience. It appears from this interrogation that we are _within_ a world of colours, sounds, and other sense-objects, related in space and time to enduring objects such as stones, trees, and human bodies. We seem to be ourselves elements of this world in the same sense as are the other things which we perceive. But the subjectivist, even the moderate intermediate subjectivist, makes this world, as thus described, depend on us, in a way which directly traverses our naïve experience. I hold that the ultimate appeal is to naïve experience and that is why I lay such stress on the evidence of poetry. My point is, that in our sense-experience we know away from and beyond our own personality; whereas the subjectivist holds that in such experience we merely know about our own personality. Even the intermediate subjectivist places our personality between the world we know of and the common world which he admits. The world we know of is for him the internal strain of our personality under the stress of the common world which lies behind.