So far, however, there is no accomplished knowledge, but only knowledge coming to be--learning, in the classic Greek conception. Thinking gets no farther, as _thinking_, than a statement of elements constituting the difficulty at hand and a statement--a propounding, a proposition--of a method for resolving them. In fixing the framework of every reflective situation, this state of affairs also determines the further step which is needed if there is to be knowledge--knowledge in the eulogistic sense, as distinct from opinion, dogma, and guesswork, or from what casually passes current as knowledge. Overt action is demanded if the worth or validity of the reflective considerations is to be determined. Otherwise, we have, at most, only a hypothesis that the conditions of the difficulty are such and such, and that the way to go at them so as to get over or through them is thus and so. This way must be tried in action; it must be applied, physically, in the situation. By finding out what then happens, we test our intellectual findings--our logical terms or projected metes and bounds. If the required reorganization is effected, they are confirmed, and reflection (on that topic) ceases; if not, there is frustration, and inquiry continues. That all knowledge, as issuing from reflection, is experimental (in the literal physical sense of experimental) is then a constituent proposition of this doctrine. Upon this view, thinking, or knowledge-getting, is far from being the armchair thing it is often supposed to be. The reason it is not an armchair thing is that it is not an event going on exclusively within the cortex or the cortex and vocal organs. It involves the explorations by which relevant data are procured and the physical analyses by which they are refined and made precise; it comprises the readings by which information is got hold of, the words which are experimented with, and the calculations by which the significance of entertained conceptions or hypotheses is elaborated. Hands and feet, apparatus and appliances of all kinds are as much a part of it as changes in the brain. Since these physical operations (including the cerebral events) and equipments are a part of thinking, thinking is mental, not because of a peculiar stuff which enters into it or of peculiar non-natural activities which constitute it, but because of what physical acts and appliances _do_: the distinctive purpose for which they are employed and the distinctive results which they accomplish.