While the epistemological type of logic may, as we have seen, leave (under the name of applied logic), a subsidiary place open for the instrumental type, the type which deals with thinking as a specific procedure relative to a specific antecedent occasion and to a subsequent specific fulfilment, is not able to reciprocate the favor. From its point of view, an attempt to discuss the antecedents, data, forms, and objective of thought, apart from reference to particular position occupied, and particular part played in the growth of experience is to reach results which are not so much either true or false as they are radically meaningless--because they are considered apart from limits. Its results are not only abstractions (for all theorizing ends in abstractions), but abstractions without possible reference or bearing. From this point of view, the taking of something, whether that something be thinking activity, its empirical condition, or its objective goal, apart from the limits of a historic or developing situation, is the essence of _metaphysical_ procedure--in the sense of metaphysics which makes a gulf between it and science. As the reader has doubtless anticipated, it is the object of this chapter to present the problem and industry of reflective thought from this latter point of view. I recur again to the standpoint of naïve experience, using the term in a sense wide enough to cover both practical procedure and concrete scientific research. I resume by saying that this point of view knows no fixed distinction between the empirical values of unreflective life and the most abstract process of rational thought. It knows no fixed gulf between the highest flight of theory and control of the details of practical construction and behavior. It passes, according to the occasion and opportunity of the moment, from the attitude of loving and struggling and doing to that of thinking and the reverse. Its contents or material shift their values back and forth from technological or utilitarian to æsthetic, ethic, or affectional. It utilizes data of perception or of discursive ideation as need calls, just as an inventor now utilizes heat, now mechanical strain, now electricity, according to the demands set by his aim. From this point of view, more definite logical import is attached to our earlier statements (p. 2) regarding the possibility of taking anything in the universe of experience as subject-matter of thought. Anything from past experience may be taken which appears to be an element in either the statement or the solution of the present problem. Thus we understand the coexistence without contradiction of an indeterminate possible field and a limited actual field. The undefined set of means becomes specific through reference to an end.