occasions generally, and of its determinate relatedness to each particular occasion. This statement summarises the account of how external relations are possible. But the account depends upon disengaging the spatio-temporal continuum from its mere implication in actual occasions — according to the usual explanation — and upon exhibiting it in its origin from the general nature of abstract possibility, as limited by the general character of the actual course of events.
The difficulty which arises in respect to internal relations is to explain how any particular truth is possible. In so far as there are internal relations, everything must depend upon everything else. But if this be the case, we cannot know about anything till we equally know everything else. Apparently, therefore, we are under the necessity of saying everything at once. This supposed necessity is palpably untrue. Accordingly it is incumbent on us to explain how there can be internal relations, seeing that we admit finite truths.
Since actual occasions are selections from the realm of possibilities, the ultimate explanation of how actual occasions have the general character which they do have, must lie in an analysis of the general character of the realm of possibility.
The analytical character of the realm of eternal objects is the primary metaphysical truth concerning it. By this character it is meant that the status of any eternal object A in this realm is capable of analysis into an indefinite number of subordinate relationships of limited scope. For example if B and C are two other eternal objects, then there is some perfectly definite relationship R(A, B, C) which involves A, B, C
