There is no escape from Dewey's needlessly alarming conclusions, except by maintaining that thought accompanies all conscious life, in greater or less degree, and that the moment of _real_, earnest thinking is at the high tide of life, when all the powers are awake and operating. Thought must be made integral with all other activities, a feature of the total life organization, rather than an isolated phenomenon. Man is a thinking organism, not an organism with a thinker. It is not to be supposed for a moment that by 'thought' is here meant the activity of a merely subjective knower. Dewey does, indeed, deal effectively with the subjective ego, and with representative perceptionism. But by 'thought' is here meant reflection, judgment, inference; and in this sense thought is said to be present in all experience. There can be no question of the relation of thought, so understood, to reality; for the reason that it has been so integrated with experience as to be inseparable from it. Setting aside knowing as the awareness of a conscious subject, there remains an issue with Dewey concerning the actual place of thought, as an empirical process, in experience, and the issue must be settled on definite and really empirical grounds. So much, then, for 'functionalism' and its psychology. Something should be said, before closing this discussion, concerning philosophical methods in general, since Dewey's psychological approach to the problems of philosophy must be held responsible for his anti-intellectualistic results, with their sceptical implications. In the beginning of his career, as has been seen, Dewey adopted the 'psychological method,' and he has adhered to it consistently ever since. This initial attitude, although he was not aware of it for many years, cut him off from the community of understanding that exists among modern idealists concerning the proper aims and purposes of philosophical inquiry. Although at first a professed follower of Green and Caird, Dewey's method was not reconcilable with idealistic procedure, and in a very real sense he never was an idealist. The virulence of his later attacks on 'intellectualism' may be explained in terms of his reaction against a philosophical method which interfered with the development of his own 'naturalistic' tendencies.