determining the field that shall be quite independent of given values. A real world which consists not of an unchanged universe, but of a universe which may be continually readjusted according to the problems arising in the consciousness of the individuals within society. The seemingly fixed character of such a world is found in the generally fixed conditions which underlie the type of problems which we find. We determine the important conditions incident to the working out of the great problems which face us. Our conception of a given universe is formed in the effort to mobilize all the material about us in relation to these problems--the structure of the self, the structure of matter, the physical process of life, the laws of change and the interrelation of changes. With reference to these problems certain conditions appear fixed and become the statement of the world by which we must determine by experimental test the viability of our hypotheses. There arises then the conception of a world which is unquestioned over against any particular problem. While our science continually changes that world, at least it must be always realized as there. On the other hand, these conceptions are after all relative to the ends of social conduct which may be formulated in the presence of any freedom of action. We postulate freedom of action as the condition of formulating the ends toward which our conduct shall be directed. Ancient thought assured itself of its ends of conduct and allowed these to determine the world which tested its hypothesis. We insist such ends may not be formulated until we know the field of possible action. The formulation of the ends is essentially a social undertaking and seems to follow the statement of the field of possible conduct, while in fact the statement of the possible field of conduct is actually dependent on the push toward action. A moving end which is continually reconstructing itself follows upon the continually enlarging field of opportunities of conduct. The conception of a world of existence, then, is the result of the determination at the moment of the conditions of the solution of the given problems. These problems constitute the conditions of conduct, and the ends of conduct can only be determined as we realize the possibilities which changing conditions carry with them. Our world of reality thus becomes independent of any special ends or purposes and we reach an entirely disinterested knowledge. And yet the value and import of this knowledge is found in our conduct and in our continually changing conditions. Knowledge for its own sake is the slogan of freedom, for it alone makes possible the continual reconstruction and enlargement of the ends of conduct.