These characters of philosophic interpretation, the inclusion of the object of knowledge in the individual experience and the turning of the conflicts in that experience into the occasion for the creation of new objects transcending these contradictions, are the characters in the conscious method, of modern science, which most profoundly distinguish it from the method of ancient science. This, of course, is tantamount to saying that they are those which mark the experimental method in science. That phase of the method upon which I have touched already has been its occupation with the so-called data or facts as distinguished from Aristotelian individuals. Whenever we reduce the objects of scientific investigation to facts and undertake to record them as such, they become events, happenings, whose hard factual character lies in the circumstance that they have taken place, and this quite independently of any explanation of their taking place. When they are explained they have ceased to be facts and have become instances of a law, that is, Aristotelian individuals, embodied theories, and their actuality as events is lost in the necessity of their occurrence as expressions of the law; with this change their particularity as events or happenings disappears. They are but the specific values of the equation when constants are substituted for variables. Before the equation is known or the law discovered they have no such ground of existence. Up to this point they find their ground for existence in their mere occurrence, to which the law which is to explain them must accommodate itself.