tual habit of using all our direct knowledge as material for analysis and classification ends by completely misleading us as to what it is that we do actually know. So that the better we explain the less, in the end, we know.
There can be no doubt that something is directly known but disputes break out as soon as we try to say what that something is. Is it the "real" world of material objects, or a mental copy of these objects, or are we altogether on the wrong track in looking for two kinds of realities, the "real" world and "our mental states," and is it perceived events alone that are "real?" This something which we know directly has been given various names: "the external object," "sense data," "phenomena," and so on, each more or less coloured by implications belonging to one or other of the rival theories as to what it is. We shall call it "the facts" to emphasise its indubitable reality, and avoid, as far as possible, any other implications.
Controversy about "the facts" has been mainly as to wha
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