1903.] STONEY—UNIVERSE OF REAL EXISTENCES, 123 
my eyes away,’’ none of the tekmeria are actual: they are all 
potential. Meanwhile the originating auto continues in existence 
during all this performance, and will, with certainty, reproduce the 
first-mentioned tekmerion if ‘‘I turn my eyes back,’’ 7.¢., if the 
channel of communication between the sense-compelling auto and 
me is reopened. 
It thus appears that the sensible od7ec¢ is not at all made up of 
any of the parts of which the sense-compelling au/o consists, but 
only of certain minute outlying portions of the widespread effects 
of its great activity, viz.: those effects which, by its activity, it can 
produce within me through a few narrow and tortuous passages ; 
while at the same time most of its great activity is being expended 
in other directions. This clearly shows— 
1. That the sensible object is not the auto; and 
2. That for all human purposes my attaining a knowledge of 
this hypothetical existence is as useful to me as if I knew 
what the auto is. 
It, in fact, tells me, 2” a direct and in the most compendious form, 
what effects the auto, under every variety of circumstances, w7// 
produce within me; for it is itself a structure Juz/t up of these very 
effects put together. 
It is to be observed that ordinary language is throughout built 
upon the erroneous popular belief that the objects of the phenomenal 
world are existences, in the autic sense of that term; and, more- 
over, that they are the cause of the perceptions that come into 
existence when we exercise our senses, This is a mistake of the 
kind which is called ‘‘ putting the car before the horse’’: it is to 
imagine that a structure built up out of the effects of a thing can 
be the cause of those effects. The sensible object is built up of 
perceptions instead of being the cause of them. Their cause is to 
be sought in the sense-compelling universe of awa, not in the phe- 
nomenal world of odjects. We must always be careful to distinguish 
between autic or true existence and objective existence, which 
means forming a part of that great objective hypotheton which we 
call nature. We may sometimes find it convenient to distinguish 
between them by writing [existence] for autic existence, and 
[existence] for objective existence. Autic existence means exist- 
ence in the absolute meaning of that term; objective existence 
