If Hegel is true to the scientific spirit; if his logic presupposes that there is an intrinsic connection of thought and fact, and views science simply as the progressive realization of the world's ideality, then the only questions to be asked about his logic are questions of fact concerning his treatment of the categories. Is the world such a connected system as he holds it to be? "And, if a system, does it, in particular, present such phases (such relations, categories) as Hegel shows forth?"[61] These questions are wholly objective. Such a logic as Hegel's could scarcely make headway when it was first produced, because the significance of the world, its ideal character, had not been brought to light through the sciences. We are now reaching a stage, however, where science has brought the ideality of the world into the foreground, where it may become as real and objective a material of study as molecules and vibrations. This appreciation of Hegel would seem to indicate that Dewey has finally grasped the significance of Hegel's development of the Kantian standpoint. A close reading of the article, however, dispels this impression. Dewey believes that he has found in Hegel a support for his own psychological method in philosophy. It is scarcely necessary to say that Hegel's standpoint was anything but psychological. Dewey has already given up Kant; he will presently desert Hegel. A psychological interpretation of the thought-process in its relations to reality is not compatible with the critical method in philosophy. In the next article to be examined, "The Superstition of Necessity," in the _Monist_ (1893),[62] Dewey begins to attain the psychological description of thought at which he had been aiming. This article was suggested, as Dewey indicates in a foot-note, by Mr. C. S. Pierce's article, "The Doctrine of Necessity Examined," in the _Monist_ (1892).[63] Although Dewey acknowledges his indebtedness to Pierce for certain suggestions, the two articles have little in common.