I do not think, however, that we should have the tendency to regard ideas as _private_, as personal, if we stopped short at this point. If we had only words or other symbols uttered by others, or written, or printed, we might call them, when in objective suspense, mere ideas. But we should hardly think of these ideas as our own. Such extra-organic stimuli, however, are not adequate logical devices. They are too rigid, too "objective" in their own existential status. Their meaning and character are too definitely fixed. For effective discovery we need things which are more easily manipulated, which are more transitive, more easily dropped and changed. Intra-organic events, adjustments _within_ the organism, that is, adjustments of the organism considered not with reference to the environment but with reference to one another, are much better suited to stand as representatives of genuinely dubious objects. An object which is _really_ doubted is by its nature precarious and inchoate, vague. What _is_ a thing when it is not yet discovered and yet is tentatively entertained and tested? Ancient logic never got beyond the conception of an object whose logical _place_, whose subsumptive position as a particular with reference to some universal, was doubtful. It never got to the point where it could search for particulars which in themselves as particulars are doubtful. Hence it was a logic of proof, of deduction, not of inquiry, of discovery, and of induction. It was hard up against its own dilemma: How can a man inquire? For either he knows that for which he seeks, and hence does not seek: or he does not know, in which case he can not seek, nor could he tell if he found. The individualistic movement of modern life detached, as it were, the individual, and allowed personal (i.e., intra-organic) events to have, transitively and temporarily, a worth of their own. These events are continuous with extra-organic events (in origin and eventual outcome); but they may be considered in temporary displacement as uniquely existential. In this capacity they serve as means for the elaboration of a delayed but more adequate response in a radically different direction. So treated, they are tentative, dubious but experimental, anticipations of an object. They are "subjective" (i.e., individualistic) surrogates of public, cosmic things, which may be so manipulated and elaborated as to terminate in public things which without them would not exist as empirical objects.[51]