The former interpretation is alone consistent with Lotze's notion that the independent idea as such is invested with a certain validity or objectivity. It alone is consistent with his assertion that concepts precede judgments. It alone, that is to say, is consistent with the notion that reflective thinking has a sphere of ideas or meanings supplied to it at the outset. But it is impossible to entertain this belief. The stimulus which, according to Lotze, goads thought on from ideas or concepts to judgments and inferences is in truth simply the lack of validity, of objectivity in its original independent meanings or contents. A meaning as independent is precisely that which is not invested with validity, but which is a mere idea, a "notion," a fancy, at best a surmise which may turn out to be valid (and of course this indicates possible reference); a standpoint to have its value determined by its further active use. "Blue" as a mere detached floating meaning, an idea at large, would not gain in validity simply by being entertained continuously in a given consciousness, or by being made at one and the same time the persistent object of attentive regard by all human consciousnesses. If this were all that were required, the chimera, the centaur, or any other subjective construction could easily gain validity. "Christian Science" has made just this notion the basis of its philosophy. The simple fact is that in such illustrations as "blue," "franchise," "conjunction," Lotze instinctively takes cases which are not mere independent and detached meanings, but which involve reference to a _region_ of experience, to a region of mutually determining social activities. The conception that reference to a _social_ activity does not involve the same sort of reference of a meaning beyond itself that is found in physical matters, and hence may be taken quite innocent and free of the problem of reference to existence beyond meaning, is one of the strangest that has ever found lodgment in human thinking. Either both physical and social reference or neither is logical; if neither, then it is because the meaning functions, as it originates, in a specific situation which carries with it its own tests (see p. 96). Lotze's conception is made possible only by unconsciously substituting the idea of an object as a content of thought for a large number of persons (or a _de facto_ somewhat for every consciousness), for the genuine definition of object as a _determinant_ in a scheme of activity. The former is consistent with Lotze's conception of thought, but wholly indeterminate as to validity or intent. The latter is the test used experimentally in all concrete thinking, but involves a radical transformation of all Lotze's assumptions. A given idea of the conjunction of the franchise, or of blue, is valid, not because everybody happens to entertain it, but because it expresses the factor of control or direction in a given movement of experience. The test of