reality." The same point is made somewhat more explicitly in his introduction when he says that the individual's present perception is not, indeed, reality as such, but is his present point of contact with reality as such (p. 3). But has this distinction between the content of an experience and its existence solved the problem of how we _know_ reality? When Bosanquet talks of knowing reality, he means possessing ideas which are an accurate reproduction of reality. It is still far from clear how, according to his own account, we could ever have any assurance that our ideas do represent reality accurately, if we can nowhere find a point at which the content of an experience can be held to give us reality. The case is still worse when we go beyond the problem of how any particular bit of reality can be known, and ask ourselves how reality as a whole can be known. The explanation offered by both Bradley and Bosanquet is that by means of judgment we extend the bit of reality of whose existence we get a glimpse through a peep-hole in the curtain of sensuous perception, and thus build up the organized system of reality. In a passage previously quoted, Bosanquet tells us that all reality is continuous, and therefore the real subject of a judgment cannot be the mere spot or point which is given in sensuous perception, but must be the real world as a whole. But how does he know that reality is continuous, and that the real world is an organized system? Our only knowledge of reality comes through judgment, and judgment brings us into contact with reality only at isolated points. When he tells us that reality is a continuous whole, he does so on the basis of a metaphysical presupposition which is not justifiable by his theory of the judgment. The only statement about reality which could be maintained on the basis of his theory is that some sort of a reality exists, but the theory furnishes equal justification for the assurance that this reality is of such a nature that we can never know anything more about it than the bare fact of its existence. Moreover, the bare fact of the existence of reality comes to us merely in the form of a feeling of our own sentient existence which goes with sense-perception. But the mere assurance that somewhere behind the curtain of sensuous perception reality exists (even if this could go unchallenged), accompanied by the certainty that we can never by any possibility know anything more about it, is practically equivalent to the denial of the possibility of knowledge.[47]