William James's view was first set forth in an essay called "Does 'consciousness' exist?"* In this essay he explains how what used to be the soul has gradually been refined down to the "transcendental ego," which, he says, "attenuates itself to a thoroughly ghostly condition, being only a name for the fact that the 'content' of experience IS KNOWN. It loses personal form and activity--these passing over to the content--and becomes a bare Bewusstheit or Bewusstsein uberhaupt, of which in its own right absolutely nothing can be said. I believe (he continues) that 'consciousness,' when once it has evaporated to this estate of pure diaphaneity, is on the point of disappearing altogether. It is the name of a nonentity, and has no right to a place among first principles. Those who still cling to it are clinging to a mere echo, the faint rumour left behind by the disappearing 'soul' upon the air of philosophy"(p. 2). * "Journal of Philosophy, Psychology and Scientific Methods," vol. i, 1904. Reprinted in "Essays in Radical Empiricism" (Longmans, Green & Co., 1912), pp. 1-38, to which references in what follows refer. He explains that this is no sudden change in his opinions. "For twenty years past," he says, "I have mistrusted 'consciousness' as an entity; for seven or eight years past I have suggested its non-existence to my students, and tried to give them its pragmatic equivalent in realities of experience. It seems to me that the hour is ripe for it to be openly and universally discarded"(p. 3). His next concern is to explain away the air of paradox, for James was never wilfully paradoxical. "Undeniably," he says, "'thoughts' do exist." "I mean only to deny that the word stands for an entity, but to insist most emphatically that it does stand for a function. There is, I mean, no aboriginal stuff or quality of being, contrasted with that of which material objects are made, out of which our thoughts of them are made; but there is a function in experience which thoughts perform, and for the performance of which this quality of being is invoked. That function is KNOWING"(pp. 3-4). James's view is that the raw material out of which the world is built up is not of two sorts, one matter and the other mind, but that it is arranged in different patterns by its inter-relations, and that some arrangements may be called mental, while others may be called physical. "My thesis is," he says, "that if we start with the supposition that there is only one primal stuff or material in the world, a stuff of which everything is composed, and if we call that stuff 'pure experience,' then knowing can easily be explained as a particular sort of relation towards one another into which portions of pure experience may enter. The relation itself is a part of pure experience; one of its 'terms' becomes the subject or bearer of the knowledge, the knower, the other becomes the object known"(p. 4).