Let us return to the case of the two observers A and B of section III. Suppose that each of them has chosen a system of measuring time that suits his convenience in the interpretation of the laws of nature on his system. There is no a priori reason why the two observers should measure time-intervals in the same way. In fact, since there is an arbitrary element in the case of each method of measurement and since the two systems are in a state of relative motion, it is not at all unnatural that the units of A and B should differ.
Now it is to be noticed that each of the observers A and B is in just the situation in which we find ourselves. We have chosen a method of measuring time which seems to us convenient. In so far as that method depends on convenience it is relative to us who are observers, and therefore it has in it something which is arbitrary. There is no doubt that it would be desirable for us to know what it is which is arbitrary, which is relative to us who observe; but it is equally obvious that it must be difficult for us to determine what this arbitrary element is.
The theory of relativity makes a contribution to the solution of this problem. We suppose that two observers on different systems find the laws of nature the same as we find them; or, more exactly, we suppose that they find certain specific laws the same as we find them. Then we inquire as to their agreement in measuring time and see that they differ in a certain definite way. This difference is due to things which are relative to the two observers; and thus we begin to get some insight into the ultimate basis of our own method of measurement.
The matter will become clearer if we speak of the simultaneity of events which happen at different places; and therefore we turn to a discussion of this topic.
VI. Simultaneity of Events Happening at Different Places.
What shall we mean by saying that two events which happen at different places are simultaneous?
First of all it should be noticed that we have no direct sense of what this statement should mean. I have a direct perception of the simultaneity of two events in my own consciousness. I consider them simultaneous because they are so interlocked that I cannot separate them without mutilating them. If two things happen which are far removed from each other I do not have a direct perception of both of them in such way that I perceive them as simultaneous. When should I consider such events to be simultaneous?
To answer this question we are forced to the same considerations as those which we met in the preceding section. There can be no absolute
