The crux of the matter is that, although a change described as sorting is the exact opposite to a change described as shuffling we cannot imagine a cause of sorting to be the exact opposite of a cause of shuffling. Thus a reversal of the time-direction which turns shuffling into sorting does not make the appropriate transformation of their causes. Shuffling can have inorganic causes, but sorting is the prerogative of mind or instinct. We cannot believe that it is merely an orientation with respect to the time-direction which differentiates us from inorganic nature. Shuffling is related to sorting (so far as the change of configuration is concerned) as plus is to minus; but to say that the cause of shuffling is related to the cause of sorting in the same way would seem equivalent to saying that the activities of matter and mind are related like plus and minus—which surely is nonsense. Hence if we view the world from future to past so that shuffling and sorting are interchanged, their causes do not follow suit, and the rational connection is broken. To restore coherency we must postulate that by this change of direction something else has been reversed, viz. the trend in world-texture spoken of above; “becoming” has been [Pg 94] turned into “unbecoming”. If we like we can now go on to account, not for things becoming unshuffled, but for their unbecoming shuffled—and, if we wish to pursue this aspect further, we must discuss not the causes but the uncauses. But, without tying ourselves into verbal knots, the meaning evidently is that “becoming” gives a texture to the world which it is illegitimate to reverse. Objectivity of Becoming. In general we should describe the familiar world as subjective and the scientific world as objective. Take for instance our former example of parallelism, viz. colour in the familiar world and its counterpart electromagnetic wave-length in the scientific world. Here we have little hesitation in describing the waves as objective and the colour as subjective. The wave is the reality—or the nearest we can get to a description of reality; the colour is mere mind-spinning. The beautiful hues which flood our consciousness under stimulation of the waves have no relevance to the objective reality. For a colour-blind person the hues are different; and although persons of normal sight make the same distinctions of colour, we cannot ascertain whether their consciousness of red, blue, etc. is just like our own. Moreover, we recognise that the longer and shorter electromagnetic waves which have no visual effect associated with them are just as real as the coloured waves. In this and other parallelisms we find the objective in the scientific world and the subjective in the familiar world.