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indubitable, but equally evident becomes the difficulty of defining what they are and how they are possible. Take the case of error about an expected future. What do we mean by a future time? How do we identify a particular time? Both these questions plunge us into the sea of problems about the nature of time itself. When I say, Thus and so will it be at such and such a future moment, I postulate certain realities not now given to my consciousness. And singular realities they are. For they have now no existence at all. Yet I postulate that I can err about them. This their non-existence is a peculiar kind of non-existence, and requires me to make just such and such affirmations about it. If I fail to correspond to the true nature of this non-existent reality, I make an error; and it is postulated not merely that my present statement will in that case hereafter turn out false or become false, but also that it is now false, is at this moment an error, even though the reality with which it is to agree is centuries off in the future. But this is not all the difficulty. I postulate also that an error in prediction can be discovered when the time comes by the failure of the prediction to verify itself. I postulate then that I can look back and say: Thus and thus I predicted about this moment, and thus and thus it has come to pass, and this event contradicts that expectation. But can I in fact ever accomplish this comparison at all? And is the comparison very easily intelligible? For when the event comes to pass, the expectation no longer exists. The two thoughts, namely, expectation and actual expe-