FOOTNOTES:
[1] The word relation suffers from ambiguity. I am speaking here of connexion, dynamic and functional interaction. "Relation" is a term used also to express logical reference. I suspect that much of the controversy about internal and external relations is due to this ambiguity. One passes at will from existential connexions of things to logical relationship of terms. Such an identification of existences with terms is congenial to idealism, but is paradoxical in a professed realism.
[2] There is some gain in substituting a doctrine of flux and interpenetration of psychical states, à la Bergson, for that of rigid discontinuity. But the substitution leaves untouched the fundamental misstatement of experience, the conception of experience as directly and primarily "inner" and psychical.
[3] Mathematical science in its formal aspects, or as a branch of formal logic, has been the empirical stronghold of rationalism. But an empirical empiricism, in contrast with orthodox deductive empiricism, has no difficulty in establishing its jurisdiction as to deductive functions.
[4] It is a shame to devote the word idealism, with its latent moral, practical connotations, to a doctrine whose tenets are the denial of the existence of a physical world, and the psychical character of all objects—at least as far as they are knowable. But I am following usage, not attempting to make it.
[5] See Dr. Kallen's essay, below.
[6] The "they" means the "some" of the prior sentence—those whose realism is epistemological, instead of being a plea for taking the facts of experience as we find them without refraction through epistemological apparatus.
[7] It is interesting to note that some of the realists who have assimilated the cognitive relation to other existential relations in the world (instead of treating it as an unique or epistemological relation) have been forced in support of their conception of knowledge as a "presentative" or spectatorial affair to extend the defining features of the latter to all relations among things, and hence to make all the "real" things in the world pure "simples," wholly independent of one another. So conceived the doctrine of external relations appears to be rather the doctrine of complete externality of things. Aside from this point, the doctrine is interesting for its dialectical ingenuity and for the elegant development of assumed premises, rather than convincing on account of empirical evidence supporting it.
[8] In other words, there is a general "problem of error" only because there is a general problem of evil, concerning which see Dr. Kallen's essay, below.
[9] Compare the paper by Professor Bode.