It should be possible to discern and describe a knowing as one identifies any object, concern, or event. It must have its own marks; it must offer characteristic features--as much so as a thunder-storm, the constitution of a State, or a leopard. In the search for this affair, we are first of all desirous for something which is for itself, contemporaneously with its occurrence, a cognition, not something called knowledge by another and from without--whether this other be logician, psychologist, or epistemologist. The “knowledge” may turn out false, and hence no knowledge; but this is an after-affair; it may prove to be rich in fruitage of wisdom, but if this outcome be only wisdom after the event, it does not concern us. What we want is just something which takes itself as knowledge, rightly or wrongly. I This means a specific case, a sample. Yet instances are proverbially dangerous--so naïvely and graciously may they beg the questions at issue. Our recourse is to an example so simple, so much on its face as to be as innocent as may be of assumptions. This case we shall gradually complicate, mindful at each step to state just what new elements are introduced. Let us suppose a smell, just a floating odor. This odor may be anchored by supposing that it moves to action; it starts changes that end in picking and enjoying a rose. This description is intended to apply to the course of events witnessed and recounted from without. What sort of a course must it be to constitute a knowledge, or to have somewhere within its career that which deserves this title? The smell, _imprimis_, is there; the movements that it excites are there; the final plucking and gratification are experienced. But, let us say, the smell is not the smell of the rose; the resulting change of the organism is not a sense of walking and reaching; the delicious finale is not the fulfilment of the movement, and, through that, of the original smell; “is not,” in each case meaning is “not experienced as” such. We may take, in short, these experiences in a brutely serial fashion. The smell, _S_, is replaced (and displaced) by a felt movement, _K_, this is replaced by the gratification, _G_. Viewed from without, as we are now regarding it, there is _S-K-G_. But from within, for itself, it is now _S_, now _K_, now _G_, and so on to the end of the chapter. Nowhere is there looking before and after; memory and anticipation are not born. Such an experience neither is, in whole or in part, a knowledge, nor does it exercise a cognitive function.