I
Time is known to us, both perceptually, as the psychologists would say, and conceptually. That is, we have a relatively direct experience of time at any moment, and we acknowledge the truth of a relatively indirect conception that we possess of the temporal order of the world. But our conception of time far outstrips in its development and in its organization anything that we are able directly to find in the time that is known to our perceptions. Much of the difficulty that appears in our metaphysical views about time is, however, due to lack of naïveté and directness in viewing the temporal aspects of reality. We first emphasize highly artificial aspects of our conception of time. Then we wonder how these various aspects can be brought into relation with the rest of the real world. Our efforts to solve our problem lead very easily to contradictions. We fail to observe how, in case of our more direct experience of time and of its meaning, various elements are woven into a certain wholeness, — the very elements which, when our artificial conception of time has sundered them, we are prone to view as irreconcilable with one another and with reality.
Our more direct perceptions of time form a complex sort of consciousness, wherein it is not difficult to distinguish several aspects. For the first, some Change is always occurring in our experience. This change may belong to the facts of any sense, or to our emotions, or to our ideas; but for us to be conscious is to be aware of change. Now this changing character of our experience is never the whole story of any of our clearer and more
