still have activity. But the activity now belongs to the occasion, and the thing is passive. We seem to have diverse aspects, of which the special existence in each case will depend on our own minds.
We find this ambiguity in the common distinction between cause and condition, and it is worth our while to examine this more closely. Both of these elements are taken to be wanted for the production of the effect; but in any given case we seem able to apply the names almost, or quite, at discretion. It is not unusual to call the last thing which happens the cause of the process which ensues. But this is really just as we please. The body fell because the support was taken away; but probably most men would prefer to call this “cause” a condition of a certain kind. But apparently we may gratify whatever preference we feel. And the well-meant attempt to get clear by defining the cause as the “sum of the conditions” does not much enlighten us. As to the word “sum,” it is, I presume, intended to carry a meaning, but this meaning is not stated, and I doubt if it is known. And, further, if the cause is taken as including every single condition, we are met by a former difficulty. Either this cause, not existing through any part of duration, is really non-existent; or else a condition will be wanted to account for its change and its passing into activity. But if the cause already includes all, then, of course, none is available (Chapter vi.). But, to pass this point by, what do you mean by these conditions, that all fall within the cause, so as to leave none outside? Do you mean that what we commonly call the “conditions” of an event are really complete? In practice certainly we leave out of the account the whole background of existence; we isolate a group of elements, and we say that, whenever these occur, then something else always happens; and in this group we consider ourselves to possess the “sum of the conditions.” And this
