The point of contact, and hence of conflict, between it and such a doctrine of logic and reflective thought as is set forth above is, I repeat, fairly obvious. Both fix upon thinking as the key to the situation. I still believe (what I believed when I wrote the essays) that under the influence of idealism valuable analyses and formulations of the work of reflective thought, in its relation to securing knowledge of objects, were executed. But--and the but is one of exceptional gravity--the idealistic logic started from the distinction between immediate plural data and unifying, rationalizing meanings as a distinction ready-made in experience, and it set up as the goal of knowledge (and hence as the definition of true reality) a complete, exhaustive, comprehensive, and eternal system in which plural and immediate data are forever woven into a fabric and pattern of self-luminous meaning. In short, it ignored the temporally intermediate and instrumental place of reflection; and because it ignored and denied this place, it overlooked its essential feature: control of the environment in behalf of human progress and well-being, the effort at control being stimulated by the needs, the defects, the troubles, which accrue when the environment coerces and suppresses man or when man endeavors in ignorance to override the environment. Hence it misconstrued the criterion of the work of intelligence; it set up as its criterion an Absolute and Non-temporal reality at large, instead of using the criterion of specific temporal achievement of consequences through a control supplied by reflection. And with this outcome, it proved faithless to the cause which had generated it and given it its reason for being: the magnification of the work of intelligence in our actual physical and social world. For a theory which ends by declaring that everything is, really and eternally, thoroughly ideal and rational, cuts the nerve of the specific demand and work of intelligence.