Turning now to the character of inference and of truth and falsity which are possible in a logic which excludes the operation of knowing and deals only with "entities that are," all the expounders seem to agree that in such a logic inference must be purely deductive. All alleged induction is either disguised deduction or a lucky guess. This raises apprehension at the start concerning the value of analytic logic for other sciences. But let us observe what deduction in analytic logic is. We begin at once with a distinction which involves the whole issue.[23] We are asked to carefully distinguish "logical" deduction from "psychological" deduction. The latter is the vulgar meaning of the term, and is "the thinker's name for his own act of conforming his thought" to the objective and independent processes that constitute the real logical process. This act of conforming the mind is a purely "psychological" affair. It has no logical function whatever. In what the "conforming" consists is not clear. It seems to be merely the act of turning the "psychological" eye on the objective logical process. "One beholds it (the logical process) as one beholds a star, a river, a character in a play.... The novelist and the dramatist, like the mathematician and logician, are onlookers at the logical spectacle."[24] On the other hand, the term "conforming" suggests a task, with the possibilities of success and failure. Have we, then, two wholly independent possibilities of error--one merely "psychological," the other "logical"? The same point may be made even more obviously with reference to the term "beholding." The term is used as if beholding were a perfectly simple act, having no problems and no possibilities of mistakes--as if there could be no mis-beholding.[25] But fixing our psychological eye on the "logical spectacle," what does it behold? A universal generating an infinite series of identical instances of itself--i.e., instances which differ only in "logical position." If in a world of entities that "merely are" the term "generation" causes perplexity, the tension is soon relieved; for this turns out to be a merely subsistential non-temporal generation which, like Hegel's generation of the categories, in no way compromises a world of entities that "merely are." Steering clear of the thicket of metaphysical problems that we here encounter, let us keep to the logical trail. First it is clear that logical operations are of the same reproductive repetitive type that we have found in the associational logic of empiricism, and in the logic of the objective universal. Indeed, after objective idealism has conceded that the finite mind merely "witnesses" or at most contributes only in an "infinitesimal" degree to the logical activity of the objective universal, what remains of the supposed gulf between absolute idealism and analytic realism?