Note 194 — Chapter VII

In cases like this, where the state outlasts the act of naming it, exists before it, and recurs when it is past, we probably run little practical risk of error when we talk as if the state knew itself. The state of feeling and the state of naming the feeling are continuous, and the infallibility of such prompt introspective judgments is probably great. But even here the certainty of our knowledge ought not to be argued on the a priori ground that percipi and esse are in psychology the same. The states are really two; the naming state and the named state are apart; 'percipi is esse' is not the principle that applies.