I experiential life we stand within the Heraclitean flux of the changing data of sensible things; and throughout the alteration of these data we do have, with naive experiential self evidence, the certainty of coming to know, through seeing, touching, feeling, hearing, etc., the same thing through its properties and of confirming it, through repetition of the experiences, as something which objectively and actually is, and is such and such; yet clearly what we gain hereby as knowledge of the thing is, in all its identifiable determinations, something that remains unwaveringly approximate, suspended in vague differentiations of greater or less perfection.