As this may seem dogmatic, let us suppose that the fulfilment, the realization, experience, is a knowledge. Then how shall it be distinguished from and yet classed with other things called knowledge, viz., reflective, discursive cognitions? Such knowledges are what they are precisely because they are not fulfilments, but intentions, aims, schemes, symbols of overt fulfilment. Knowledge, perceptual and conceptual, of a hunting dog is prerequisite in order that I may really hunt with the hounds. The hunting in turn may increase my knowledge of dogs and their ways. But the knowledge of the dog, _qua_ knowledge, remains characteristically marked off from the use of that knowledge in the fulfilment experience, the hunt. The hunt is a _realization_ of knowledge; it alone, if you please, verifies, validates, knowledge, or supplies tests of truth. The prior knowledge of the dog, was, if you wish, hypothetical, lacking in assurance or categorical certainty. The hunting, the fulfilling, realizing experience alone _gives_ knowledge, because it alone completely assures; makes faith good in works. Now there is and can be no objection to this definition of knowledge, _provided it is consistently adhered to_. One has as much right to identify knowledge with complete assurance, as I have to identify it with anything else. Considerable justification in the common use of language, in common sense, may be found for defining knowledge as complete assurance. But even upon this definition, the fulfilling experience is not, as such, complete assurance, and hence not a knowledge. Assurance, cognitive validation, and guaranteeship, follow from it, but are not coincident with its occurrence. It _gives_, but _is_ not, assurance. The concrete construction of a story, the manipulation of a machine, the hunting with the dogs, is not, so far as it _is_ fulfilment, a confirmation of meanings previously entertained as cognitional; that is, is not contemporaneously experienced as such. To think of prior schemes, symbols, meanings, as fulfilled in a subsequent experience, is reflectively to present in their relations to one another both the meanings and the experiences in which they are, as a matter of fact, embodied. This reflective attitude cannot be identical with the fulfilment experience itself; it occurs only in retrospect when the worth of the meanings, or cognitive ideas, is critically inspected in the light of their fulfilment; or it occurs as an interruption of the fulfilling experience. The hunter stops his hunting as a fulfilment to reflect that he made a mistake in his idea of his dog, or again, that his dog is everything he thought he was--that his notion of him is confirmed. Or, the man stops the actual construction of his machine and turns back upon his plan in correction or in admiring estimate of its value. _The fulfilling experience is not of itself knowledge_, then, even if we identify knowledge with fulness of assurance or guarantee.