In these articles it is naturally the logical bearing of the principles of tychism (chance), synechism (continuity), and agapism (love) that is stressed. To use the Kantian terminology, almost native to Peirce, the regulative rather than the constitutive aspect of these principles is emphasized. Thus the doctrine of chance is not only what it was for James’ radical empiricism, a release from the blind necessity of a “block universe,” but also a method of keeping open a possible explanation of the genesis of the laws of nature and an interpretation of them in accordance with the theorems of probability, so fruitful in physical science as well as in practical life. So the doctrine of love is not only a cosmologic one, showing how chance feeling generates order or rational diversity through the habit of generality or continuity, but it also gives us the meaning of truth in social terms, in showing that the test as to whether any proposition is true postulates an indefinite number of co-operating investigators. On its logical side the doctrine of love (agapism) also recognized the important fact that general ideas have a certain attraction which makes us divine their nature even though we cannot clearly determine their precise meaning before developing their possible consequences. Of the doctrine of continuity we are told expressly[8] that “synechism is not an ultimate absolute metaphysical doctrine. It is a regulative principle of logic,” seeking the thread of identity in diverse cases and avoiding hypotheses that this or that is ultimate and, therefore, inexplicable. (Examples of such hypotheses are: the existence of absolutely accurate or uniform laws of nature, the eternity and absolute likeness of all atoms, etc.) To be sure, the synechist cannot deny that there is an element of the inexplicable or ultimate, since it is directly forced upon him. But he cannot regard it as a source of explanation. The assumption of an inexplicability is a barrier on the road to science. “The form under which alone anything can be understood is the form of generality which is the same thing as continuity.”[9] This insistence on the generality of intelligible form is perfectly consistent with due emphases on the reality of the individual, which to a Scotist realist connotes an element of will or will-resistence, but in logical procedure means that the test of the truth or falsity of any proposition refers us to particular perceptions.[10] But as no multitude of individuals can exhaust the meaning of a continuum, which includes also organizing relations of order, the full meaning of a concept cannot be in any individual reaction, but is rather to be sought in the manner in which all such reactions contribute to the development of the concrete reasonableness of the whole evolutionary process. In scientific procedure this means that integrity of belief in general is more important than, because it is the condition of, particular true beliefs.