These distinctions are divisions of labor within the thought-process. "All the distinctions of the thought-function, of conception as over against sense-perception, of judgment in its various modes and forms, of inference in its vast diversity of operation--all these distinctions come within the thought situation as growing out of a characteristic antecedent typical formation of experience...."[197] Great confusion results in logical theory, Dewey believes, when it is forgotten that these distinctions are valid only within the thought process. Their order of occurrence within the thought process must also be observed, if confusion is to be prevented. Datum and ideatum come first, psychical and physical next in order. "Thus the distinction between subjectivity and objectivity is not one between meaning as such and datum as such. It is a specification that emerges, correspondently, in _both_ datum and ideatum, as affairs of the direction of logical movement. That which is left behind in the evolution of accepted meaning is characterized as real, but only in a psychical sense; that which is moved toward is regarded as real in an objective, cosmic sense."[198] Dewey does well to call attention to the limitations of these categories, which cannot, indeed, be treated as absolute without serious error. It may be questioned, however, whether their limitations are of the precise nature which he describes. All depends upon the initial conception of the nature of thought. From Dewey's standpoint, these categories are 'tools of analysis' which function only within the thinking process; but his description of the function of knowing may be questioned, in which case his instrumental view of the concepts is rendered meaningless. A logical, as distinct from a psychological, treatment of the concepts mentioned, would show that their validity is limited to a certain 'sphere of relevance;' that they are applicable within a certain context and to a particular subject-matter. The danger of indiscriminate use of the categories would be avoided by the logical criticism even better, perhaps, than by Dewey's method. The discussion in Dewey's fourth and last chapter, concerning "The Content and Object of Thought," hinges upon a detailed criticism of Lotze's position, which cannot be presented here. The general bearing of the discussion, however, may be indicated. "To regard," says Dewey, "the thought-forms of conception, judgment, and inference as qualifications of 'pure thought, apart from any difference in objects,' instead of as successive dispositions in the progressive organization of the material (or objects) is the fallacy of rationalism."[199]