The Metaphysical Foundation of Buddhism and Modern Science

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species. Thus its use as though it conveyed one definite meaning in
diverse illustrations is entirely sophistical. Every meaning of 'together' is
to be found in various stages of analysis of occasions of experience. No
things are 'together' except in experience; and no things 'are', except as
components in experience or as immediacies of process which are
occasions in self-creation.
Section XVI. Thus to arrive at the philosophic generalization which is the
notion of a final actuality conceived in the guise of a generalization of an
act of experience, an apparent redundancy of terms is required. The
words correct each other. We require 'together', 'creativity',
'concrescence', 'prehension', 'feeling', 'subjective form', 'data',
'actuality', 'becoming', 'process'.
Section XVII. At this stage of the generalization a new train of thought
arises. Events become and perish. In their becoming they are immediate
and then vanish into the past. They are gone; they have perished; they
are no more and have passed into not-being. Plato terms [Cf. Timaeus]
them things that are 'always becoming and never really are'. But before
he wrote this phrase, Plato had made his great metaphysical
generalization, a discovery which forms the basis of his present
discussion. He wrote in the Sophist, not-being is itself a form of being.
He only applied the same doctrine to his eternal forms. He should have
applied the same doctrine to the things that perish. He would then have
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