As argued in my previous work, all mental processes of an adaptive kind are, in their last resort, processes of classification: they consist in discriminating between differences and resemblances. An act of simple perception is an act of noticing resemblances and differences between the objects of such perception; and, similarly, an act of conception is the taking together—or the intentional _putting_ together—of ideas which are recognized as analogous. Hence abstraction has to do with the abstracting of analogous qualities; reason is ratiocination, or the comparison of ratios; and thus the highest operations of thought, like the simplest acts of perception, are concerned with the grouping or co-ordination of resemblances, previously distinguished from differences.[33] Consequently, the middle ground of ideation, or the territory occupied by recepts, is concerned with this same process on a plane higher than that which is occupied by percepts, though lower than that which is occupied by concepts. In short, the object or use, and therefore the method or _logic_, of all ideation is the same. It is, indeed, customary to restrict the latter term to the higher plane of ideation, or to that which has to do with concepts. But, as Comte has shown, there is no reason why, for purposes of special exposition, this term should not be extended so as to embrace all operations of the mind, in so far as these are operations of an orderly kind. For in so far as they are orderly or adaptive—and not merely sentient or indifferent—such operations all consist, as we have just seen, in processes of ideal grouping, or _binding together_.[34] And therefore I see no impropriety in using the word Logic for the special purpose of emphasizing the fundamental identity of all ideation—so far, that is, as its method is concerned. I object, however, to the terms “Logic of Feelings” and “Logic of Signs.” For, on the one hand, “Feelings,” have to do primarily with the sentient and emotional side of mental life, as distinguished from the intellectual or ideational. And, on the other hand, “Signs” are the _expressions_ of ideas; not the ideas themselves. Hence, whatever method, or meaning, they may present is but a reflection of the order, or grouping, among the ideas which they are used to express. The logic, therefore, is neither in the feelings nor in the signs; but in the ideas. On this account I have substituted for the above terms what I take to be more accurate designations—namely, the Logic of Recepts, and the Logic of Concepts.[35]