The problem of knowledge as conceived in the industry of epistemology is the problem of knowledge _in general_--of the possibility, extent, and validity of knowledge in general. What does this "in general" mean? In ordinary life there are problems a-plenty of knowledge in particular; every conclusion we try to reach, theoretical or practical, affords such a problem. But there is no problem of knowledge in general. I do not mean, of course, that general statements cannot be made about knowledge, or that the problem of attaining these general statements is not a genuine one. On the contrary, specific instances of success and failure in inquiry exist, and are of such a character that one can discover the conditions conducing to success and failure. Statement of these conditions constitutes logic, and is capable of being an important aid in proper guidance of further attempts at knowing. But this logical problem of knowledge is at the opposite pole from the epistemological. Specific problems are about right conclusions to be reached--which means, in effect, right ways of going about the business of inquiry. They imply a difference between knowledge and error consequent upon right and wrong methods of inquiry and testing; not a difference between experience and the world. The problem of knowledge _ueberhaupt_ exists because it is assumed that there is a knower in general, who is outside of the world to be known, and who is defined in terms antithetical to the traits of the world. With analogous assumptions, we could invent and discuss a problem of digestion in general. All that would be required would be to conceive the stomach and food-material as inhabiting different worlds. Such an assumption would leave on our hands the question of the possibility, extent, nature, and genuineness of any transaction between stomach and food. But because the stomach and food inhabit a continuous stretch of existence, because digestion is but a correlation of diverse activities in one world, the problems of digestion are specific and plural: What are the particular correlations which constitute it? How does it proceed in different situations? What is favorable and what unfavorable to its best performance?--and so on. Can one deny that if we were to take our clue from the present empirical situation, including the scientific notion of evolution (biological continuity) and the existing arts of control of nature, subject and object would be treated as occupying the same natural world as unhesitatingly as we assume the natural conjunction of an animal and its food? Would it not follow that knowledge is one way in which natural energies cooeperate? Would there be any problem save discovery of the peculiar structure of this cooeperation, the conditions under which it occurs to best effect, and the consequences which issue from its occurrence?