what we notice is events with time between them, whatever that may mean. But, on the other hand, when we deal with pieces of duration, as wholes containing parts and even a variable diversity of parts, the other aspect comes up. And, in the end, reflection compels us to perceive that, however else it may appear, all change must really be continuous. This conclusion cannot imply that no state is ever able to endure for a moment. For, without some duration of the identical, we should have meaningless chaos, or, rather, should not have even that. States may endure, we have seen, so long as we abstract. We take some partial state, or aspect of a state, which in itself does not alter. We fix one eye upon this, while we cast, in fear of no principle, our other eye upon the succession that goes with it, and so is called simultaneous. And we solve practically in this way the problem of duration. We have enduring aspects, A, B, C, one after the other. Alongside of these there runs on a current of changes minutely subdivided. This goes on altering, and in a sense it alters A, B, C, while in another sense they are unchanged pieces of duration. They do not alter in themselves, but in relation to other changes they are in constant internal lapse. And, when these other changes have reached a certain point of alteration, then A passes into B, and so later B into C. This is, I presume, the proper way of taking causation as continuous. We may perhaps use the following figure:—
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