Consciousness (used here as identical with 'experience') is apparently interpreted as a structure made up of elements related in a determinable order, and having, consequently, a 'real and eternal nature.' The result is a 'structural' view of reality, and the type of idealism for which Dewey stands may fittingly be called 'structural' idealism. This type of idealism does, in fact, hold a position intermediate between English empiricism and German transcendentalism. But it would not commonly be considered a synthesis of the best characteristics of the two schools. 'Structural' idealism is, historically considered, a reversion to Kant which retains the mechanical elements of the _Critique_, but fails to reckon with the truly organic mode of interpretation in which it culminates. As experience, from Kant's undeveloped position, is a structure of sensations and forms, so Dewey's 'consciousness' is a compound of separate elements or existences related in a 'real and eternal' order. Dewey illustrates his method, in the discussion which follows, by employing it, or showing how it should be employed, in the definition of certain typical objects of philosophical inquiry. The first to be considered are subject and object. In dealing with the relation of subject to object, the psychological method will attempt to show how consciousness differentiates itself, or 'specifies' itself, into subject and object. These terms will be viewed as related terms within the whole of 'consciousness,' rather than as elements existing prior to or in independence of the whole in which they are found. There is a type of realism which illustrates the opposite or ontological method. It is led, through a study of the dependence of the mind upon the organism, to a position in which subject and object fall apart, out of relation to each other. The separation of the two leads to the positing of a third term, an unknown _x_, which is supposed to unite them. The psychological method would hold that the two objects have their union, not in an unknown 'real,' but in the 'consciousness' in which they appear. The individual consciousness as subject, and the objects over against it, are elements at once distinguished and related within the whole. All the terms are facts of experience, and none are to be assumed as ontological reals.