terms of the general functionings of the world.
Thus, as disclosed in the fundamental essence of our experience, the togetherness of things involves some doctrine of mutual immanence. In some sense or other, this community of the actualities of the world means that each happening is a factor in the nature of every other happening. After all, this is the only way in which we can understand notions habitually employed in daily life. Consider our notion of “causation”. How can one event be the cause of another? In the first place, no event can be wholly and solely the cause of another event. The whole antecedent world conspires to produce a new occasion. But some one occasion in an important way conditions the formation of a successor. How can we understand this process of conditioning?
The mere notion of transferring a quality is entirely unintelligible. Suppose that two
