Since knowledge is the mode of expe- rience that puts in our hands the key to controlling our other dealings with experienced objects, it has acentral position. There is no practical point gained in asserting that athing is what it is experienced to be apart from knowledge. If aman has typhoid fever, he has itj he does not have to search for or pry into it. But to know it, he does have to search: to thought, to intellect, the fever is what it is known to be. For when it is known, the various phenomena of having it, the direct experiences, fall into order jwe have at least that kind of control called understanding, and with this comes the pos- sibility of amore active control. The very fact that other experiences speak, so to say, for themselves makes it uneces- sary to ask what they are. When the nature of an existence is in doubt and we have to seek for it, the idea of reality is consciously present. Hence the thought of existence becomes exclusively associated with knowing. Other ways of experi- encing things exist so obviously that we do not think of existence in connection with them.