Kant's mode of conceiving the activity of thought in the constitution of objects and of their connexion in experience was thought to lie open to an interpretation in conformity with the spirit of his logic, in the sense that the form and the content in knowledge are not merely distinguishable functions within an organic whole, but either separable, or at least indifferent one to the other in such a way as to be clearly independent. Thought as form would thus be a factor or an element in a composite unit. It would clearly have its own laws. It would be the whole concern of logic, which, since in it thought has itself for object, would have no reference to the other term of the antithesis, nor properly and immediately to the knowledge which is compact of thought in conjunction with something which, whatever it may be, is prima facie other than thought. There is too much textual warrant for this interpretation of Kant's meaning. Doubtless there are passages which make against an extreme dualistic interpretation. Even in his "logic" Kant speaks of abstraction from all particular objects of thought rather than of a resolution of concrete thinking into thought and its "other" as separable co-operating factors in a joint product. He spoke throughout, however, as if form and content were mutually indifferent, so that the abstraction of form from content implied nothing of falsification or mutilation. The reserve, therefore, that it was abstraction and not a decomposing that was in question remained to the admirers of his logic quite nugatory. They failed to realize that permissible abstraction from specific contents or methods of knowledge does not obliterate reference to matter or content. They passed easily from the acceptance of a priori forms of thinking to that of forms of a priori thinking, and could plead the example of Kant's logic.