From the standpoint of psychological theory the conceptualist is an improvement over the empiricist. He has gone a step farther in the analysis of thought-processes by showing that they are bound up with some kind of imagery, however irrelevant, inconsequential, and worn down the sense-quality of that imagery may be. His statement of ideas as references to reality lends itself readily, as we have seen, to the unitary conception in psychology of ideo-motor, or sensori-motor, activity. But is this where logical theory is to stop, while psychology as a study of "states of consciousness" takes up the unfinished tale and carries it forward? It seems hardly possible, unless logic is willing to give over its task of thinking about thinking. Reduce the image to a mere symbol. Let its sense-quality be a matter of complete indifference. What have you, then, but an elementary and primitive type of reflex action? It is of no particular consequence even from what sense-organ it appears to proceed, or whether it appears to be peripherally or centrally excited. It is simply a case of feel and act; touch and go. Is this thinking? It may be regarded as either the germ or the finality of thinking, but what most of us are inclined to believe is the true subject-matter of logic is not to be limited to a simple reflex, or even to a chain of reflexes. It is something more complex, even if nothing more than an intricate tangle of chains of reflexes. The complexity of the process called thinking does not reside alone in the instinctive or habitual reflexes involved. The more instinctive and habitual any adjustment may be, the less is it a matter of thought, as everyone knows, although its biological complexity is none the less patent to one who looks at it from the outside. The complexity of the thinking process resides in consciousness also; it resides in the imagery, the stimuli, the mere symbols, if you like, that have "come" to consciousness. As soon as the complexity begins to be _felt_, as soon as any discrimination whatsoever begins to be introduced or appreciated, at that instant the sense-content, the quale, of imagery begins to have a logical function. Conscious discrimination, however vague and evanescent, and the logical function of the quale of imagery are born together, unless one chooses to regard the more obvious and deliberate forms of conscious discrimination as more characteristic of a logical process. It is only as the sense-contents of various images are discriminated and compared that anything like thinking can be conceived to go on. The particular sense-content of an image, instead of being a matter of logical indifference, is the condition, the possibility, of thinking.