 Lewis’ views about the given are at once among his best known and among his most criticized. The pre-analytic datum for philosophical reflection is our “thick” experience and knowledge of the world around us, but reflection on this experience and knowledge reveals two elements: the given or immediate data of experience and the activity of thought whereby we conceptually interpret the given. The given in sense experience consists of specific sensuous qualities that we are immediately aware of when, for example, we take ourselves to be seeing or hearing or tasting or smelling or touching something, or even to be hallucinating or dreaming instead. These distinct qualities or qualia (singular quale) are the repeatable felt characters of experience, and include the felt goodness or felt badness of particular experiences or stretches of experience, as well as qualities of sight, sound, taste, smell, touch, motion, and other familiar modes of experience. On the other hand, the repeatability of these qualities, or the similarity of current instances to past instances, isn’t something that is given to us. When we conceptually interpret the given, we form hypothetical expectations and make predictions, in the light of past experience, concerning experiences we would have were we to engage in specific actions, and so, in applying concepts, as Kant suggests, we relate our experiences to each other. However, usually, we do so automatically and without conscious reflection, in ways that express habitual attitudes and associations rather than engaging in (explicit) inference. The given, unlike our conceptual interpretation of it, isn’t alterable by our will. It consists of what remains when we subtract from ordinary perceptual cognition all that could conceivably be mistaken (Lewis (1946), 182–3). Our apprehension of the given isn’t, therefore, subject to any error and isn’t subject to correction or verification or disconfirmation from further experience, and isn’t, as a result, to be classified as knowledge. Any comparative classification of experience in terms of similarities and differences with other experiences, on the other hand, relates experiences to each other and and isn’t certain. What we recall of past experience, even immediately, isn’t given to us or certain, but, as Lewis makes clear in AKV, our immediate recollection or sense of past experience as having been so and so is. 