This account is more or less strange as psychology but certain aspects of it are commonplaces in a static logical formulation. It is, for example, almost a truism that knowledge is both synthetic and analytic; a set of discriminated elements connected by relations. This combination of opposite factors of unity and difference, elements and relations, has been a standing paradox and mystery of the theory of knowledge. It will remain so until we connect the theory of knowledge with an empirically verifiable theory of behavior. The steps of this connection have been sketched and we may enumerate them. We know at such times as habits are impeded, when a conflict is set up in which impulse is released. So far as this impulse sets up a definite forward tendency it constitutes the forward, prospective character of knowledge. In this phase unity or synthesis is found. We are striving to unify our responses, to achieve a consistent environment which will restore unity of conduct. Unity, relations, are prospective; they mark out lines converging to a focus. They are "ideal." But _what_ we know, the objects that present themselves with definiteness and assurance, are retrospective; they are the conditions which have been mastered, incorporated in the past. They are elements, discriminated, analytic just because old habits so far as they are checked are also broken into objects which define the obstruction of ongoing activity. They are "real," not ideal. Unity is something sought; split, division is something given, at hand. Were we to carry the same psychology into detail we should come upon the explanation of perceived particulars and conceived universals, of the relation of discovery and proof, induction and deduction, the discrete and the continuous. Anything approaching an adequate discussion is too technical to be here in place. But the main point, however technical and abstract it may be in statement, is of far reaching importance for everything concerned with moral beliefs, conscience and judgments of right and wrong.