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"The objective nucleus of every man's experience, his own body, is, it is true, a continuous percept."

— James, William (1842-1910)

Author

A World of Pure Experience

Date

1904

Metaphor

"The objective nucleus of every man's experience, his own body, is, it is true, a continuous percept."

Metaphor in Context

This is why I called our experiences, taken all together, a quasi-chaos. There is vastly more discontinuity in the sum total of experiences than we commonly suppose. The objective nucleus of every man's experience, his own body, is, it is true, a continuous percept; and equally continuous as a percept (thought we may be inattentive to it) is the material environment of that body, changing by gradual transition when the body moves. But the distant parts of the physical world are at all times absent from us, and form conceptual objects merely, into the perceptual reality of which our life inserts itself at points discrete and relatively rare. Round their several objective nuclei, partly shared and common and partly discrete, of the real physical world, innumerable thinkers, pursuing their several lines of physically true cogitation, trace paths that intersect one another only at discontinuous perceptual points, and the rest of the time are quite incongruent; and around all the nuclei of shared 'reality,' as around the Dyak's head of my late metaphor, floats the vast cloud of experiences that are wholly subjective, that are non-substitutional, that find not even an eventual ending for themselves in the perceptual world -- there mere day-dreams and joys and sufferings and wishes of the individual minds. These exist with one another, indeed, and with the objective nuclei, but out of them it is probable that to all eternity no interrelated system of any kind will every be made. This notion of the purely substitutional or conceptual physical world brings us to the most critical of all steps in the development of a philosophy of pure experience. The paradox of self-transcendency in knowledge comes back upon us here, but I think that our notions of pure experience and of substitution, and our radically empirical view of conjunctive transitions, are Denkmittel that will carry us safely through the pass.