III
That question is not, save upon the assumption of the ubiquity of the knowledge relation, the absurd question of whether knowledge makes any difference to things already known or to things as knowledge-objects, as facts or truths. Until the epistemological realists have seriously considered the main propositions of the pragmatic realists, viz., that knowing is something that happens to things in the natural course of their career, not the sudden introduction of a "unique" non-natural type of relation—that to a mind or consciousness—they are hardly in a position to discuss the second and derived pragmatic proposition that, in this natural continuity, things in becoming known undergo a specific and detectable qualitative change.
I had occasion earlier to remark that if one identifies "knowledge" with situations involving the function of inference, the problem of knowledge means the art of guiding this function most effectively. That statement holds when we take knowledge as a relation of the things in the knowledge situation. If we are once convinced of the artificiality of the notion that the knowledge relation is ubiquitous, there will be an existential problem as to the self and knowledge; but it will be a radically different problem from that discussed in epistemology. The relation of knowing to existence will be recognized to form the subject-matter of no problem, because involving an ungrounded and even absurd preconception. But the problem of the relation of an existence in the way of knowing to other existences—or events—with which it forms a continuous process will then be seen to be a natural problem to be attacked by natural methods.
XI
THE EXISTENCE OF THE WORLD AS A LOGICAL PROBLEM
Of the two parts of this paper the first is a study in formal analysis. It attempts to show that there is no problem, logically speaking, of the existence of an external world. Its point is to show that the very attempt to state the problem involves a self-contradiction: that the terms cannot be stated so as to generate a problem without assuming what is professedly brought into question. The second part is a summary endeavor to state the actual question which has given rise to the unreal problem and the conditions which have led to its being misconstrued. So far as subject-matter is concerned, it supplements the first part; but the argument of the first part in no way depends upon anything said in the second. The latter may be false and its falsity have no implications for the first.