been discussing. For example, consider the enduring self-identity of the soul. The soul is nothing else than the succession of my occasions of experience, extending from birth to the present moment. Now, at this instant, I am the complete person embodying all these occasions. They are mine. On the other hand, it is equally true that my immediate occasion of experience, at the present moment, is only one among the stream of occasions which constitutes my soul. Again, the world for me is nothing else than how the functionings of my body present it for my experience. The world is thus wholly to be discerned within those functionings. Knowledge of the world is nothing else than an analysis of the functionings. And yet, on the other hand, the body is merely one society of functionings within the universal society of the world. We have to construe the world in terms of the bodily society, and the bodily society in
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