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out to make good the defect. If reflective thought is required because constitutive thought works under externally limiting conditions of sense, then we have some elements which are, after all, mere existences, events, etc. Or, if they have organization from some other source, and induce reflective thought not as bare impressions, etc., but through their place in some whole, then we have admitted the possibility of organic unity in experience, apart from Reason, and the ground for assuming Pure Constitutive Thought is abandoned.
The contradiction appears equally when viewed from the side of thought-activity and its characteristic forms. All our knowledge, after all, of thought as constitutive is gained by consideration of the operations of reflective thought. The perfect system of thought is so perfect that it is a luminous, harmonious whole, without definite parts or distinctions—or, if there are such, it is only reflection that brings them out. The categories and methods of constitutive thought itself must therefore be characterized in terms of the modus operandi of reflective thought. Yet the latter takes place just because of the peculiar problem of the peculiar conditions under which it arises. Its work is progressive, reformatory, reconstructive, synthetic, in the terminology made familiar by Kant. We are not only not justified, accordingly, in transferring its determinations over to constitutive thought, but we are absolutely prohibited from attempting any such transfer. To identify logical processes, states, devices, results that are conditioned upon the primary fact of resistance to thought as constitutive with the structure of such thought is as complete an instance of the fallacy of recourse from one genus to another as could well be found. Constitutive and reflective thought are, first, defined in terms of their dissimilarity and even opposition, and then without more ado the forms of the description of the latter are carried over bodily to the former!14
This is not meant for a merely controversial criticism. It is meant to point positively toward the fundamental thesis of these chapters: All the distinctions of the thought-function, of conception as over against sense-perception, of judgment in its various modes and forms, of inference in its vast diversity of operation—all these distinctions come within the thought-situation as growing out of a characteristic antecedent typical formation of experience; and have for their purpose the solution of the peculiar problem with respect to which the thought-function is generated or evolved: the restoration of a deliberately integrated experience from the inherent conflict into which it has fallen.
The failure of transcendental logic has the same origin as the failure of the empiristic (whether taken pure or in the mixed form in which Lotze presents it). It makes absolute and fixed certain distinctions of existence and meaning, and of one kind of meaning and another kind, which are wholly historic and relative in their origin and their significance. It views thought as attempting to represent or state reality once for all, instead of trying to determine some phases or contents of it with reference to their more effective and significant reciprocal employ—instead of as reconstructive. The rock against which every such logic splits is that either reality already has the statement which thought is endeavoring to give it, or else it has not. In the former case, thought is futilely reiterative; in the latter, it is falsificatory.
The significance of Lotze for critical purposes is that his peculiar effort to combine a transcendental view of thought (i. e., of Thought as active in forms of its own, pure in and of themselves) with certain obvious facts of the dependence of our thought upon specific empirical antecedents, brings to light fundamental defects in both the empiristic and the transcendental logics. We discover a common failure in both: the failure to view logical terms and distinctions with respect to their necessary function in the redintegration of experience.
III
Thought and its Subject-Matter: The Datum of Thinking
We have now reached a second epochal stage in the evolution of the thought-situation, a crisis which forces upon us the problem of the distinction and mutual reference of the datum or presentation, and the ideas or "thoughts." It will economize and perhaps clarify discussion if we start from the relatively positive and constructive result just reached, and review Lotze's treatment from that point of regard.
We have reached the point of conflict in the matters or contents of an experience. It is in this conflict and because of it that the matters or contents, or significant quales, stand out as such. As long as the sun revolves about earth without tension or question, this "content," or fact, is not in any way abstracted as content or object. Its very distinction as content from the form or mode of experience as such is the result of post-reflection. The same conflict makes other experiences assume conscious objectification; they, too, cease to be ways of living, and become distinct objects of observation and consideration. The movements of planets, eclipses, etc., are cases in point.15 The maintenance of a unified experience has become a problem, an end. It is no longer secure. But this involves such restatement of the conflicting elements as will enable them to take a place somewhere in the new experience; they must be disposed of somehow, and they can be disposed of finally only as they are provided for. That is, they cannot be simply denied or excluded or eliminated; they must be taken into the fold of the new experience; such introduction, on the other hand, clearly demands more or less modification or transformation on their part. The thought-situation is the conscious maintenance of the unity of experience, with a critical consideration of the claims of the various conflicting contents to a place within itself, and a deliberate final assignment of position.
The conflicting situation inevitably polarizes or dichotomizes itself. There is somewhat which is untouched in the contention of incompatibles. There is something which remains secure, unquestioned. On the other hand, there are elements which are rendered doubtful and precarious. This gives the framework of the general distribution of the field into "facts," the given, the presented, the Datum; and ideas, the ideal, the conceived, the Thought. For there is always something unquestioned in any problematic situation at any stage of its process,16 even if it be only the fact of conflict or tension. For this is never mere tension at large. It is thoroughly qualified, or characteristically toned and colored, by the particular elements which are in strife. Hence it is this conflict, unique and irreplaceable. That it comes now means precisely that it has never come before; that it is now passed in review and some sort of a settlement reached, means that just this conflict will never recur. In a word, the conflict as such is immediately expressed, or felt, as of just this and no other sort, and this immediately apprehended quality is an irreducible datum. It is fact, even if all else be doubtful. As it is subjected to examination, it loses vagueness and assumes more definite form.
Only in very extreme cases, however, does the assured, unquestioned element reduce to as low terms as we have here imagined. Certain things come to stand forth as facts, no matter what else may be doubted. There are certain apparent diurnal changes of the sun; there is a certain annual course or track. There are certain nocturnal changes in the planets, and certain seasonal rhythmic paths. The significance of these may be doubted: Do they mean real change in the sun or in the earth? But change, and change of a certain definite and numerically determinate character is there. It is clear that such out-standing facts (ex-istences) constitute the data, the given or presented, of the thought-function.
It is obvious that this is only one correspondent, or status, in the total situation. With the consciousness of this as certain, as given to be reckoned with, goes the consciousness of uncertainty as to what it means—of how it is to be understood or interpreted. The facts qua presentation or existences are sure; qua meaning (position and relationship in an experience yet to be secured) they are doubtful. Yet doubt does not preclude memory or anticipation. Indeed, it is possible only through them. The memory of past experience makes sun-revolving-about-earth an object of attentive regard. The recollection of certain other experiences suggests the idea of earth-rotating-daily-on-axis and revolving-annually-about-sun. These contents are as much present as is the observation of change, but as respects worth, they are only possibilities. Accordingly, they are categorized or disposed of as just ideas, meanings, thoughts, ways of conceiving, comprehending, interpreting facts.
Correspondence