The concept of necessity has its validity in such a movement of judgment as has been described. "Necessity, as the middle term, is the mid-wife which, from the dying isolation of judgments, delivers the unified judgment just coming into life--it being understood that the separateness of the original judgments is not as yet quite negated, nor the unity of the coming judgment quite attained."[72] The judgment of necessity connects itself with certain facts in the situation which are immediately concerned with our practical activities. These are facts which, before the crisis arises, have been neglected; they are elements in the situation which have been regarded as unessential, as not yet making up a part of the original object. "Although after our desire has been met they have been eliminated as accidental, as irrelevant, yet when the experience is again desired their integral membership in the real fact has to be recognized. This is done under the guise of considering them as means which are necessary to bring about the end."[73] We have the if so, then so situation. "_If_ we are to reach an end we _must_ take certain means; while so far as we want an undefined end, an end in general, conditions which accompany it are mere accidents."[74] The end of this process of judgment in which necessity appears as a half-way stage, is the unity of reality; a whole into which the formerly discordant factors can be gathered together. Only a detailed study of the original text, with its careful illustrations, can furnish a thorough understanding of Dewey's position. Enough has been said, however, to show that this psychological account of the judgment process is a natural outgrowth of his former views, and that, as it stands, it is still in conformity with his original idealism. The article as a whole marks a half-way stage in Dewey's philosophical development. Looking backward, it is a partial fulfilment of the demands of "The Psychological Standpoint." It is a psychological description of the processes whereby self-consciousness specifies itself into parts which are still related to the whole. Looking forward, it forecasts the functional theory of knowledge. We have, to begin with, objects given as familiar or known experiences. So long as these are not put under suspicion or examined, they simply are themselves, or are non-cognitionally experienced. But on the occasion of a conflict in experience between opposed facts and their meanings, a process of judgment arises, whose function is to restore unity. It is in this process of judgment as an operation in the interests of the unity of experience, that the concepts, necessity and contingency, have their valid application and use. They are instruments for effecting a transformation of experience. This is the root idea of functional instrumentalism. It is apparent, therefore, that Dewey's later functionalism resulted from the natural growth and development of the