in response to changing media, it has reached its present conformation.3 To persist in condemning natural history from the standpoint of what natural history meant before it identified itself with an evolutionary process is not so much to exclude the natural-history standpoint from philosophic consideration as it is to evince ignorance of what it signifies.
Psychology as the natural history of the various attitudes and structures through which experiencing passes, as an account of the conditions under which this or that state emerges, and of the way in which it influences, by stimulation or inhibition, production of other states or conformations of consciousness, is indispensable to logical evaluation, the moment we treat logical theory as an account of thinking as a mode of adaptation to its own generating conditions, and judge its validity by reference to its efficiency in meeting its problems. The historical point of view describes the sequence; the normative follows the sequence to its conclusion, and then turns back and judges each historical step by viewing it in reference to its own outcome.4
In the course of changing experience we keep our balance as we move from situations of an affectional quality to those which are practical or appreciative or reflective, because we bear constantly in mind the context in which any particular distinction presents itself. As we submit each characteristic function and situation of experience to our gaze, we find it has a dual aspect. Wherever there is striving there are obstacles; wherever there is affection there are persons who are attached; wherever there is doing there is accomplishment; wherever there is appreciation there is value; wherever there is thinking there is material-in-question. We keep our footing as we move from one attitude to another, from one characteristic quality to another, because we know the position occupied in the whole growth by the particular function in which we are engaged, and the position within the function of the particular element that engages us.
The distinction between each attitude and function and its predecessor and successor is serial, dynamic, operative. The distinctions within any given operation or function are structural, contemporaneous, and distributive. Thinking follows, we will say, striving, and doing follows thinking. Each in the fulfilment of its own function inevitably calls out its successor. But coincident, simultaneous, and correspondent within doing, is the distinction of doer and of deed; within the function of thought, of thinking and material thought upon; within the function of striving, of obstacle of aim, of means and end. We keep our paths straight because we do not confuse the sequential, efficient, and functional relationship of types of experience with the contemporaneous, correlative, and structural distinctions of elements within a given function. In the seeming maze of endless confusion and unlimited shiftings, we find our way by the means of the stimulations and checks occurring within the process we are actually engaged with. We do not contrast or confuse a condition or state which is an element in the formation of one operation with the status or element which is one of the distributive terms of another function. If we do, we have at once an insoluble, because meaningless, problem upon our hands.
Now the epistemological logician deliberately shuts himself off from those cues and checks upon which the plain man instinctively relies, and which the scientific man deliberately searches for and adopts as constituting his technique. Consequently he is likely to set the sort of object or material which has place and significance only in one of the serial functional situations of experience, over against the active attitude which describes part of the structural constitution of another situation; or with equal lack of justification to assimilate terms characteristic of different stages to one another. He sets the agent, as he is found in the intimacy of love or appreciation, over against the externality of the fact, as that is defined within the reflective process. He takes the material which thought selects as its own basis for further procedure to be identical with the significant content which it secures for itself in the successful pursuit of its aim; and this in turn he regards as the material which was presented at the outset, and whose peculiarities were the express means of awakening thought. He identifies the final deposit of the thought-function with its own generating antecedent, and then disposes of the resulting surd by reference to some metaphysical consideration, which remains when logical inquiry, when science (as interpreted by him), has done its work. He does this, not because he prefers confusion to order, or error to truth, but simply because, when the chain of historic sequence is cut, the vessel of thought is afloat to veer upon a sea without soundings or moorings. There are but two alternatives: either there is an object "in itself" of thought "in itself," or else there are a series of values which vary with the varying functions to which they belong. If the latter, the only way these values can be defined is by discriminating the functions to which they belong. It is only conditions relative to a specific period or epoch of development in a cycle of experience which-enables one to tell what to do next, or to estimate the value and meaning of what is already done. And the epistemological logician, in choosing to take his question as one of thought which has its own form just as "thought," apart from the limits of the special work it has to do, has deprived himself of these supports and stays.
The problem of logic has a more general and a more specific phase. In its generic form, it deals with this question: How does one type of functional situation and attitude in experience pass out of and into another; for example, the technological or utilitarian into the æsthetic, the æsthetic into the religious, the religious into the scientific, and this into the socio-ethical and so on? The more specific question is: How does the particular functional situation termed the reflective behave? How shall we describe it? What in detail are its diverse contemporaneous distinctions, or divisions of labor, its correspondent statuses; in what specific ways do these operate with reference to each other so as to effect the specific aim which is proposed by the needs of the affair?
This chapter may be brought to conclusion by reference to the more alternate value of the logic of experience, of logic taken in its wider sense; that is, as an account of the sequence of the various typical functions or situations of experience in their determining relations to one another. Philosophy, defined as such a logic, makes no pretense to be an account of a closed and finished universe. Its business is not to secure or guarantee any particular reality or value. Per contra, it gets the significance of a method. The right relationship and adjustment of the various typical phases of experience to one another is a problem felt in every department of life. Intellectual rectification and control of these adjustments cannot fail to reflect itself in an added clearness and security on the practical side. It may be that general logic can not become an instrument in the immediate direction of the activities of science or art or industry; but it is of value in criticising and in organizing the tools of immediate research in these lines. It also has direct significance in the valuation for social or life-purposes of results achieved in particular branches. Much of the immediate business of life is badly done because we do not know in relation to its congeners the organic genesis and outcome of the work that occupies us. The manner and degree of appropriation of the values achieved in various departments of social interest and vocation are partial and faulty because we are not clear as to the due rights and responsibilities of one function of experience in reference to others.
The value of research for social progress; the bearing of psychology upon educational procedure; the mutual relations of fine and industrial art; the question of the extent and nature of specialization in science in comparison with the claims of applied science; the adjustment of religious aspirations to scientific statements; the justification of a refined culture for a few in face of economic insufficiency for the mass—such are a few of the many social questions whose final answer depends upon the possession and use of a general logic of experience as a method of inquiry and interpretation. I do not say that headway cannot be made in such questions apart from the method indicated: a logic of genetic experience. But unless we have a critical and assured view of the juncture in which and with reference to which a given attitude or interest arises, unless we know the service it is thereby called upon to perform and hence the organs or methods by which it best functions in that service, our progress is impeded and irregular. We take a part for a whole, a means for an end, or attack wholesale some other interest because it interferes with the deified sway of the one we have selected as ultimate. A clear and comprehensive consensus of social conviction, and a consequent concentrated and economical direction of effort, are assured only as there is some way of locating the position and rôle of each typical interest and occupation in experience. The domain of opinion is one of