In the truly 'cognitional' experience the smell is then and there experienced as meaning or symbolizing the rose. "An experience is a knowledge, if in its quale there is an experienced distinction and connection of two elements of the following sort: _one means or intends the presence of the other in the same fashion in which itself is already present, while the other is that which, while not present in the same fashion, must become so present if the meaning or intention of its companion or yoke-fellow is to be fulfilled through the operation it sets up_."[222] In the 'cognitional' situation, the smell is then and there experienced as signifying the presence of a rose in the vicinity, and the rose must be experienced as a present fact, before the meaning of the smell is completely fulfilled and verified. It will be seen at once that this description of knowing follows the lines laid down by James in his chapter on "Reasoning" in the _Principles of Psychology_. In the process of reasoning the situation is analyzed; some particular feature of it is abstracted and made the middle term in an inference. The smell, as thus abstracted, is said to have the function of knowing, or meaning, the rose whose reality it evidences. Dewey's treatment of knowledge, however, is far too simple. The function of meaning, symbolizing, or 'pointing' does not reside in the abstracted element as such; for the context in which the judgment occurs determines the choosing of the 'middle term,' as well as the direction in which it shall point. The situation as a whole has a rationality which resides in the distinctions, identities, phases of emphasis, and discriminations of the total experience. Rationality expresses itself in the organized system of experience, not in particular elements and their 'pointings.' Taken in this sense, rationality is present in all experience. The smell, in Dewey's first situation, is not 'cognitional' because the situation as a whole does not permit it to be, if such an expression may be used. The intellectual drift of the moment drives the smell away from the centre of attention at one time, just as at another it selects it to serve as an element in judgment. It is only with reference to a system of some kind that things can be regarded as symbols at all. Things do not represent one another at haphazard, but definitely and concretely; they imply an organization of elements having mutual implications. One thing implies another because both are elements in a whole which determines their mutual reference. This organization is present in all experience, not in the form of 'established habits,' but in the form of will and purpose.