But consider what has happened in this historic record. Unanalyzed experience has broken up into distinctions of facts and ideas; the factual side has been developed by indefinite and almost miscellaneous descriptions and cumulative listings; the conceptual side has been developed by unchecked and speculative elaboration of definitions, classifications, etc. There has been a relegation of accepted meanings to the limbo of mere ideas; there has been a passage of some of the accepted facts into the region of mere hypothesis and opinion. Conversely, there has been a continued issuing of ideas from the region of hypotheses and theories into that of facts, of accepted objective and meaningful contents. Out of a world of only _seeming_ facts, and of only _doubtful_ ideas, there emerges a universe continually growing in definiteness, order, and luminosity. This progress, verified in every record of science, is an absolute monstrosity from the standpoint of the epistemology which assumes a thought in general, on one side, and a reality in general, on the other. The reason that it does not present itself as such a monster and miracle to those actually concerned with it is because there is a certain _homogeneity_ or _continuity_ of reference and of use which controls all diversities in both the modes of existence specified and the grades of value assigned. The distinction of thought and fact is treated in the growth of a science, or of any particular scientific problem, as an _induced_ and _intentional_ practical division of labor; as relative assignments of position with reference to performance of a task; as deliberate distribution of forces at command for their more economic use. The interaction of bald fact and hypothetical idea into the outcome of a single world of scientific apprehension and comprehension is but the successful achieving of the aim on account of which the distinctions in question were instituted. Thus we come back to the problem of logical theory. To take the distinctions of thought and fact, etc., as ontological, as inherently fixed in the make-up of the structure of being, is to treat the actual development of scientific inquiry and scientific control as a mere subsidiary topic ultimately of only utilitarian worth. It is also to state the terms upon which thought and being transact business in a way so totally alien to the use made of these distinctions in concrete experience as to create a problem which can be discussed only in terms of itself--not in terms of the conduct of life--metaphysics again in the bad sense of that term. As against this, the problem of a logic which aligns itself with the origin and employ of reflective thought in everyday life and in critical science, is to follow the natural history of thinking as a life-process having its own generating antecedents and stimuli, its own states and career, and its own specific objective or limit.