pure logic, then, is modified by Lotze in such a way as not only to be compatible with a view of the structural and functional adequacy of thought to that which at every point at which we take thinking is still distinguishable from thought, but even inevitably to suggest it. That the unit for logic is the concept and not the judgment has proved a stumbling-block to those of Lotze's critics who are accustomed to think in terms of the act of thought as unit. Lotze's procedure is, indeed, analogous to the way in which, in his philosophy of nature, he starts from a plurality of real beings, but by means of a reductive movement, an application of Kant's transcendental method, arrives at the postulate or fact of a law of their reciprocal action which calls for a monistic and idealist interpretation. He starts, that is in logic, with conceptual units apparently self-contained and admitting of nothing but external relation, but proceeds to justify the intrinsic relation between the matter of his units by an appeal to the fact of the coherence of all contents of thought. Indeed, if thought admits irreducible units, what can unite? Yet he is left committed to his puzzle as to a reduction of judgment to identity, which partially vitiates his treatment of the theory of judgment. The outstanding feature of this is, nevertheless, not affected, viz. the attempt that he makes, inspired clearly by Hegel, "to develop the various forms of judgment systematically as members of a series of operations, each of which leaves a part of its problem unmastered and thereby gives rise to the next."[138] As to inference, finally, the ideal of the articulation of the universe of discourse, as it is for complete knowledge, when its disjunctions have been thoroughly followed out and it is exhaustively determined, carried the day with him against the view that the organon for gaining knowledge is syllogism. The Aristotelian formula is "merely the expression, formally expanded and complete, of the truth already embodied in disjunctive judgment, namely, that every S which is a specific form of M possesses as its predicate a particular modification of each of the universal predicates of M to the exclusion of the rest." Schleiermacher's separation of inference from judgment and his attribution of the power to knowledge in process cannot find acceptance with Lotze. The psychologist and the formal logician do indeed join hands in the denial of a real movement of thought in syllogism. Lotze's logic then, is formal in a sense in which a logic which does not find the conception of synthetic truth embarrassing is not so. It is canon and not organon. In the one case, however, where it recognizes what is truly synthesis, i.e. in its account of the concept, it brings the statics of knowledge, so to speak, into integral relation with the dynamics. And throughout, wherever the survival from 1843, the identity bug-bear, is for the moment got rid of in what is really a more liberal