The Interpretation of Experience 63 



human experience, is taken for granted and is not consciously 

 realised through a process of logical analysis. Everywhere every- 

 thing seems to possess special qualities or characteristics which 

 differentiate it from everything else. The animals and flowers 

 are named, classes are formed, thoughts are organised into ideas. 

 This is a stage of differentiation, a process of individualisation. 

 Instead of the mere dead level of existence, in the experience 

 of each individual certain parts seem to rise to actuality, certain 

 spots seem to become foci of meaning, centres of potentiality or 

 power. When represented in the theory of the concept and the 

 definition, this idea of potentiality involves the use of language 

 or symbols which express the idea in terms of activity, and 

 therefore as a basis for its complete realisation or actualisation 

 as indicated in the third stage. This conception is the functional 

 interpretation of the concept. The qualities which in this process 

 of experience the mind discovers in nature are in reality modes 

 of existence, categories of experience, which the mind seeks to 

 organise into some sort of a working system for its own use. 

 Science is based upon the systematisation of the potentialities 

 of matter, and it expresses its definitions in the form of equa- 

 tions and principles. This conception of particular human ex- 

 perience as conditioned by the qualities of things as modes of 

 existence is akin to Spinoza's idea of natura naturata. It is also 

 based upon Aristotle's conception of Awa/Ats. 



(3) Activity 



In this stage we have, so to speak, the fruition of the stage of 

 Potentiality. Here we have Function in operation ; Ivipyua 

 in the process of actualising the 8uva/x,ts latent in varying 

 degree in the vX-q. Here the divine energy is not passive but 

 active, and manifests itself as natura naturans. It involves 

 literally speaking, the realisation of God, that is, the manifesta- 

 tion of his activity as an energy which first of all underlies all 

 things and gives them existence ; and secondly differentiates it- 

 self into a manifold of particular potentialities capable of func- 

 tioning in harmony ; and finally the actualisation of these existent 

 potentialities in a universe of mutually interacting partial mani- 

 festations of divine energy, all striving towards a completer self- 

 realisation. 



