This point of view makes it possible for logical theory to come to terms with psychology.[2] When logic is considered as having to do with the wholesale activity of thought per se, the question of the historic process by which this or that particular thought came to be, of how its object happens to present itself as sensation, or perception, or conception, is quite irrelevant. These things are mere temporal accidents. The psychologist (not lifting his gaze from the realm of the changeable) may find in them matters of interest. His whole industry is just with natural history--to trace series of psychical events as they mutually excite and inhibit one another. But the logician, we are told, has a deeper problem and an outlook of more unbounded horizon. He deals with the question of the eternal nature of thought and its eternal validity in relation to an eternal reality. He is concerned, not with genesis, but with value, not with a historic cycle, but with absolute distinctions and relations. Still the query haunts us: Is this so in truth? Or has the logician of a certain type arbitrarily made it thus by taking his terms apart from reference to the specific occasions in which they arise and situations in which they function? If the latter, then the very denial of historic relationship and of the significance of historic method, is indicative only of the unreal character of his own abstraction. It means in effect that the affairs under consideration have been isolated from the conditions in which alone they have determinable meaning and assignable worth. It is astonishing that, in the face of the advance of the evolutionary method in natural science, any logician can persist in the assertion of a rigid difference between the problem of origin and of nature; between genesis and analysis; between history and validity. Such assertion simply reiterates as final a distinction which grew up and had meaning in pre-evolutionary science. It asserts against the most marked advance which scientific method has yet made a survival of a crude period of logical scientific procedure. We have no choice save either to conceive of thinking as a response to a specific stimulus, or else to regard it as something "in itself," having just in and of itself certain traits, elements, and laws. If we give up the last view, we must take the former.