The study of behavior shows that man thinks only now and then. Most of his conduct is, literally, thoughtless. It is said that thought is outwardly manifested by a characteristic attitude, marked by hesitation and an obvious effort at adjustment. The introspective analysis of the thought-process shows that it alone, among experiences, is accompanied by analysis, abstraction, and mediation. Again, both the internal and external evidence show that a puzzling situation (whose nervous correlate is a conflict of impulses) is the stimulus which awakens thought. These are important items in the list of evidence which supports the functional theory. It would be a tedious and unnecessary task to subject each of these bits of evidence to empirical criticism. It will be better to deal with them by showing that they do not necessarily imply functionalism, since they are compatible with a psychology directly opposed to the fundamental assumptions of Dewey's theory. It is doubtless true that men think only occasionally and with some reluctance. This is a common observation. What is to be made of this intermittance of thought? The evidence merely shows that man is more wide awake, energetic, and alert at some times than at others. On these occasions every faculty of the organism is in operation, higher as well as lower centres are pitched to a high degree of responsiveness, not at hap-hazard, to be sure, but _apropos_--tuned to the situation. In saying that men think only now and then nothing more is necessarily implied than that men are for the most part sluggish and indifferent, and the periods of high intensification of the normal processes contrast sharply with the habitual lethargy of conduct. Against Dewey, it will be maintained here that thought cannot be defined as a special kind of activity considered from the side of the organism. The life processes are constantly welded into a single unified activity, which may, as a whole, be directed upon different objects. Thus, from the side of its objects, this life activity may be called eating, running, reading, and whatever else one chooses. Thinking, from this standpoint, may be defined as the direction of effort upon symbols and abstract terms. But thinking in this case would be identified on the basis of its content, not in terms of special nervous activities in the organism. Whether, therefore, thinking signifies that intense periodical activity which has been noted, or preoccupation with a certain kind of subject-matter, it in no case implies the operation of a special organic faculty of the type described by Dewey.