Dewey finds a large measure of truth in this naive view of thought. Thought appears to be derivative and secondary. "It comes after something and out of something, and for the sake of something."[178] It is employed at need, and ceases to operate when not needed. "Taking some part of the universe of action, of affection, of social construction, under its special charge, and having busied itself therewith sufficiently to meet the special difficulty presented, thought releases that topic and enters upon further more direct experience."[179] There is a rhythm of practice and thought; man acts, thinks, and acts again. The business of thought is to solve practical difficulties, such as arise in connection with the conduct of life. The purpose for which thought intervenes is to enable action to get ahead by discovering a way out of the given difficulty. Ordinarily, the transition from thought to action and the reverse is accomplished without break or difficulty. Occasions arise, however, when thought is balked by a situation with which it is unable to deal, after repeated attempts. Critical reflection is then directed upon thought itself, and logical theory is the result. "The general theory of reflection, as over against its concrete exercise, appears when occasions for reflection are so overwhelming and so mutually conflicting that specific adequate response in thought is blocked."[180] The purpose of logical theory is therefore a practical one, and logical theory, like ordinary reflection, is directed toward the removal of difficulties which stand in the way of the achievement of practical ends. This description of thought and of the nature of logical theory invites suspicion by its very simplicity. Nobody would deny that thought is linked up with practice, that the processes of life link up into one whole organic process, and that it would be a mistake to treat the cognitive processes as if they were separate from the whole. But Dewey's account of thought seems to fall into the very abstractness which he is so anxious to avoid. Experience is represented as a series of acts, attitudes, or functions, which follow one another in succession. "Thinking follows, we will say, striving, and doing follows thinking. Each in the fulfilment of its own function inevitably calls out its successor."[181] The functions are distinct, but are united to each other, end to end, like links in a chain. They pass into and out of one another, but are not simultaneous. This description gives rise, as Bosanquet observes,[182] to a kind of dualism between thinking and the other processes of life, which is made deeper because thinking is regarded as a very special activity, which "passes judgment upon both the processes and contents of other functions," and whose aim and work is "distinctively reconstructive or transformatory."[183]