earlier situation are still recognized as reliable, for there are no scientific data without meanings. There could be no history of science on any other basis. No history of science goes back to ultimate elements or sense-data, or to any combination of bare data on one hand and logical elements on the other. The world of the scientist is always there as one in which reconstruction is taking place with continual shifting of problems, but as a real world within which the problems arise. The errors of the past and present appear as untenable hypotheses which could not bear the test of experiment if the experience were sufficiently enlarged and interpreted. But they are not mere errors to be thrown into the scrap heap. They become a part of a different phase of reality which a fuller history of the past records or a fuller account of the present interprets, giving them thereby their proper place in a real world.[36] The completion of this program, however, awaits the solution of the scientific problem of the relation of the psychical and the physical with the attendant problem of the meaning of the so-called origin of consciousness in the history of the world. My own feeling is that these problems must be attacked from the standpoint of the social nature of so-called consciousness. The clear indications of this I find in the reference of our logical constants to the structure of thought as a means of communication, in the explanation of errors in the history of science by their social determination, and in the interpretation of the inner field of experience as the importation of social intercourse into the conscious conduct of the individual. But whatever may be the solution of these problems, it must carry with it such a treatment of the experience of the individual that the latter will never be regarded merely as a subjective state, however inadequate it may have proved itself as a scientific hypothesis. This seems to me to be involved in the conception of psychology as a natural science and in any legitimate carrying out of the Hegelian program of giving reality and creative import to individual experience. The experience of the individual in its exceptional character is the growing-point of science, first of all in the recognition of data upon which the older theories break, and second in the hypothesis which arises in the individual and is tested by the experiment which reconstructs the world. A scientific history and a scientific psychology from which epistemology has been banished must place these observations and hypotheses together with erroneous conceptions and mistaken observations _within_ the real world in such a fashion that their reference to the experience of the individual and to the world to which he belongs will be comprehensible. As I have indicated, the scientific theory of the physical and conscious individual in the world implied in this problem has still to be adequately developed.