The significance of Lotze for critical purposes is that his peculiar effort to combine a transcendental view of thought (i.e., of Thought as active in forms of its own, pure in and of themselves) with certain obvious facts of the dependence of our thought upon specific empirical antecedents, brings to light fundamental defects in both the empiristic and the transcendental logics. We discover a common failure in both: the failure to view logical terms and distinctions with respect to their necessary function in the redintegration of experience. FOOTNOTES: [13] Lotze, _Logic_ (translation, Oxford, 1888), I, 2. For the preceding exposition see I, 1, 2, 13, 14, 37, 38; also _Microkosmus_, Book V, chap. iv. [14] Lotze, _Logic_, I, 6, 7. [15] Lotze, _Logic_ (translation, Oxford, 1888), I, 25. [16] _Ibid._, 36. [17] _Ibid._ [18] _Microkosmus_, Book V, chap. iv. [19] _Logic_, II, 235; see the whole discussion, §§ 325-327. [20] We have a most acute and valuable criticism of Lotze from this point of view in Professor Henry Jones, _Philosophy of Lotze_, 1895. My specific criticisms agree in the main with his, and I am glad to acknowledge my indebtedness. But I cannot agree in the belief that the business of thought is to qualify reality as such; its occupation appears to me to be determining the reconstruction of some aspect or portion of reality, and to fall within the course of reality itself; being, indeed, the characteristic medium of its activity. And I cannot agree that reality as such, with increasing fulness of knowledge, presents itself as a thought-system, though, as just indicated, I have no doubt that practical existence presents itself in its temporal course as thought-specifications, just as it does as affectional and aesthetic and the rest of them. IV DATA AND MEANINGS