“Feeling,” I read in a recent article, “feeling is immediately acquainted with its own quality, with its own subjective being.”[8] How and whence this duplication in the inwards of feeling into feeling the knower and feeling the known? into feeling as being and feeling as acquaintance? Let us frankly deny such monsters. Feeling _is_ its own quality; is its own _specific_ (whence and why, once more, _subjective_?) being. If this statement be dogmatism, it is at least worth insistent declaration, were it only by way of counter-irritant to that other dogmatism which asserts that being in “consciousness” is always presence for or in knowledge. So let us repeat once more, that to be a smell (or anything else) is one thing, to be _known_ as smell, another; to be a “feeling” one thing, to be _known_ as a “feeling” another.[9] The first is thinghood; existence indubitable, direct; in this way all things _are_ that are in “consciousness” at all.[10] The second is _reflected_ being, things indicating and calling for other things--something offering the possibility of truth and hence of falsity. The first is genuine immediacy; the second is (in the instance discussed) a pseudo-immediacy, which in the same breath that it proclaims its immediacy smuggles in another term (and one which is unexperienced both in itself and in its relation) the subject or “consciousness,” to which the immediate is related.[11] But we need not remain with dogmatic assertions. To be acquainted with a thing or with a person has a definite empirical meaning; we have only to call to mind what it is to be genuinely and empirically acquainted, to have done forever with this uncanny presence which, though bare and simple presence, is yet known, and thus is clothed upon and complicated. To be acquainted with a thing is to be assured (from the standpoint of the experience itself) that it is of such and such a character; that it will behave, if given an opportunity, in such and such a way; that the obviously and flagrantly present trait is associated with fellow traits that will show themselves, if the leadings of the present trait are followed out. To be acquainted is to anticipate to some extent, on the basis of prior experience. I am, say, barely acquainted with Mr. Smith: then I have no extended body of associated qualities along with those palpably present, but at least some one suggested trait occurs; his nose, his tone of voice, the place where I saw him, his calling in life, an interesting anecdote about him, etc. To be acquainted is to know what a thing is _like_ in some particular. If one is acquainted with the smell of a flower it means that the smell is not just smell, but reminds one of some other experienced thing which stands in continuity with the smell. There is thus supplied a condition of control over or purchase upon what is present, the possibility of translating it into terms of some other trait not now sensibly present.