One of the aims of the _Studies in Logical Theory_ was to show, on the negative or critical side, that the type of logical theory which professedly starts its account of knowledge from mere states of consciousness is compelled at every crucial juncture to assume _things_, and to define its so-called mental states in terms of things;[49] and, on the positive side, to show that, logically considered, such distinctions as sensation, image, etc., mark instruments and crises in the development of controlled judgment, i.e., of inferential conclusions. It was perhaps not surprising that this effort should have been criticized not on its own merits, but on the assumption that this correspondence of the (functional) psychological and the logical points of view was intended in terms of the psychology which obtained in the _critic's_ mind--to wit, the psychology based on the assumption of consciousness as a separate existence or process. These considerations suggest that before we can intelligently raise the question of the truth of ideas we must consider their status in judgment, judgment being regarded as the typical expression of the inferential operation. (1) Do ideas present themselves except in situations which are doubtful and inquired into? Do they exist side by side with the facts when the facts are themselves known? Do they exist except when judgment is in suspense? (2) Are "ideas" anything else except the suggestions, conjectures, hypotheses, theories (I use an ascending scale of terms) tentatively entertained during a suspended conclusion? (3) Do they have any part to play in the conduct of inquiry? Do they serve to direct observation, colligate data, and guide experimentation, or are they otiose?[50] (4) If the ideas have a function in directing the reflective process (expressed in judgment), does success in performing the function (that is, in directing to a conclusion which is stable) have anything to do with the logical worth or validity of the ideas? (5) And, finally, does validity have anything to do with truth? Does "truth" mean something inherently different from the fact that the conclusion of one judgment (the known fact, previously unknown, in which judging terminates) is itself applicable in further situations of doubt and inquiry? And is judgment properly more than tentative save as it terminates in a known fact, i.e., a fact present without the intermediary of reflection?