Thus we come back to the problem of logical theory. To take the distinctions of thought and fact, etc., as ontological, as inherently fixed in the makeup of the structure of being, results in treating the actual technique of scientific inquiry and scientific control as a mere subsidiary topic--ultimately of only utilitarian worth. It also states the terms upon which thought and being transact business in a way so totally alien to concrete experience that it creates a problem which can be discussed only in terms of itself--not in terms of the conduct of life. As against this, the logic which aligns itself with the origin and employ of reflective thought in everyday life and critical science follows the natural history of thinking as a life-process having its own generating antecedents and stimuli, its own states and career, and its own specific objective or limit. This point of view makes it possible for logical theory to come to terms with psychology. When logic is considered as having to do with the wholesale activity of thought _per se_, the question of the historic process by which this or that particular thought came to be, of how its object happens to present itself as sensory, or perceptual, or conceptual, is quite irrelevant. These things are mere temporal accidents. The psychologist (not lifting his gaze from the realm of the changeable) may find in them matters of interest. His whole industry is just with natural history--to trace events as they mutually excite and inhibit one another. But the logician, we are told, has a deeper problem and an outlook of more unbounded horizon. He deals with the question of the eternal nature of thought and its eternal validity in relation to an eternal reality. He is concerned, not with genesis, but with value, not with a historic cycle, but with absolute entities and relations.