Now it can be shown, first, that there is a difference between knowing and mere presence in consciousness. If the smell is simply displaced by a felt movement, and this in turn is displaced by the enjoyment of the rose, in such a way that there is no experience of connection between the three stages of the process,--that is, without the appearance of memory or anticipation,--then "such an experience neither is, in whole or in part, a knowledge". "Acquaintance is presence honored by an escort; presence is introduced as familiar, or an association springs up to greet it. Acquaintance always implies a little friendliness; a trace of re-knowing, of anticipatory welcome or dread of the trait to follow.... To be a smell (or anything else) is one thing, to be _known_ as a smell, another; to be a 'feeling' is one thing, to be _known_ as a 'feeling' is another. The first is thinghood; existence indubitable, direct; in this way all things _are_ that are in 'consciousness' at all. 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 (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 of 'consciousness', to which the immediate is related.... 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 leading of the present trait is followed out. To be acquainted is to anticipate to some extent, on the basis of previous experience". (pp. 81, 82). Besides mere existence, there is another type of experience which is often confused with knowledge,--a type which Dewey calls the 'cognitive' as distinct from genuine knowledge or the 'cognitional'. In this experience "we retrospectively attribute intellectual force and function to the smell". This involves memory but not anticipation. As we look back from the enjoyment of the rose, we can say that in a sense the odor meant the rose, even though it led us here blindly. That is, if the odor suggests the finding of its cause, without specifying what the cause is, and if we then search about and find the rose, we can say that the odor meant the rose in the sense that it actually led to the discovery of it. "Yet the smell is not cognitional because it did not knowingly intend to mean this, but is found, after the event, to have meant it". (p. 84).