#pg 211

The most general term ‘thing'--or, equivalently, ‘entity'--means nothing else than to be one of the ‘many' which find their niches in each instance of concrescence. Each instance of concrescence is itself the novel individual ‘thing' in question. There are not ‘the concrescence' and ‘the novel thing': when we analyse the novel thing we find nothing but the concrescence. ‘Actuality' means nothing else than this ultimate entry into the concrete, in abstraction from which there is mere nonentity. In other words, abstraction from the notion of ‘entry into the concrete' is a self-contradictory notion, since it asks us to conceive a thing as not a thing.

An instance of concrescence is termed an ‘actual entity'--or, equivalently, an ‘actual occasion.' There is not one completed set of things which are actual occasions. For the fundamental inescapable fact is the creativity in virtue of which there can be no ‘many things' which are not subordinated in a concrete unity. Thus a set of all actual occasions is by the nature of things a standpoint for another concrescence which elicits a concrete unity from those many actual occasions. Thus we can never survey the actual world except from the standpoint of an immediate concrescence which is falsifying the presupposed completion. The creativity in virtue of which any relative complete actual world is, by the nature of things, the datum for a new concrescence is termed ‘transition.' Thus, by reason of transition, ‘the actual world' is always a relative term, and refers to that basis of presupposed actual occasions which is a datum for the novel concrescence.

An actual occasion is analysable. The analysis discloses operations transforming entities which are individually alien into components of a complex which is concretely one. The term ‘feeling' will be used as the generic description of such operations. We thus say that an actual occasion is a concrescence effected by a process of feelings.

I.... I thought we were gonna see... humbled Camon, not.....