The contradiction appears equally when viewed from the side of thought-activity and its characteristic forms. All our knowledge, after all, of thought as constitutive is gained by consideration of the operations of reflective thought. The perfect system of thought is so perfect that it is a luminous, harmonious whole, without definite parts or distinctions--or, if there are such, it is only reflection that brings them out. The categories and methods of constitutive thought itself must therefore be characterized in terms of the _modus operandi_ of reflective thought. Yet the latter takes place just because of the peculiar problem of the peculiar conditions under which it arises. Its work is progressive, reformatory, reconstructive, synthetic, in the terminology made familiar by Kant. We are not only _not_ justified, accordingly, in transferring its determinations over to "constitutive" thought, but are prohibited from attempting any such transfer. To identify logical processes, states, devices, results which are conditioned upon the primary fact of resistance to thought as constitutive with the structure of constitutive thought is as complete an instance of the fallacy of recourse from one genus to another as could well be found. Constitutive and reflective thought are, first, defined in terms of their dissimilarity and even opposition, and then without more ado the forms of the description of the latter are carried over bodily to the former! This is not a merely controversial criticism. It points positively toward the fundamental thesis of these chapters: All the distinctions discovered within thinking, of conception as over against sense perception, of various modes and forms of judgment, of inference in its vast diversity of operation--all these distinctions come within the thought-situation as growing out of a characteristic antecedent typical formation of experience; and have for their purpose the solution of the peculiar problem with respect to which the thought-function is generated or evolved: the restoration of a deliberately integrated experience from the inherent conflict into which it has fallen. The failure of transcendental logic has the same origin as the failure of the empiristic (whether taken pure or in the mixed form in which Lotze presents it). It makes into absolute and fixed distinctions of existence and meaning, and of one kind of meaning and another kind, things which are historic or temporal in their origin and their significance. It views thought as attempting to represent or state reality once for all, instead of trying to determine some phases or contents of it with reference to their more effective and significant employ--instead of as reconstructive. The rock against which every such logic splits is that either existence already has the statement which thought is endeavoring to give it, or else it has not. In the former case, thought is futilely reiterative; in the latter, it is falsificatory.