The distinction _between_ each attitude and function and its predecessor and successor is serial, dynamic, operative. The distinctions _within_ any given operation or function are structural, contemporaneous, and distributive. Thinking follows, we will say, striving, and doing follows thinking. Each in the fulfilment of its own function inevitably calls out its successor. But coincident, simultaneous, and correspondent _within_ doing, is the distinction of doer and of deed; _within_ the function of thought, of thinking and material thought upon; within the function of striving, of obstacle of aim, of means and end. We keep our paths straight because we do not confuse the sequential, efficient, and functional relationship of types of experience with the contemporaneous, correlative, and structural distinctions of elements within a given function. In the seeming maze of endless confusion and unlimited shiftings, we find our way by the means of the stimulations and checks occurring within the process we are actually engaged with. We do not contrast or confuse a condition or state which is an element in the formation of one operation with the status or element which is one of the distributive terms of another function. If we do, we have at once an insoluble, because meaningless, problem upon our hands. Now the epistemological logician deliberately shuts himself off from those cues and checks upon which the plain man instinctively relies, and which the scientific man deliberately searches for and adopts as constituting his technique. Consequently he is likely to set the sort of object or material which has place and significance only in one of the serial functional situations of experience, over against the active attitude which describes part of the structural constitution of another situation; or with equal lack of justification to assimilate terms characteristic of different stages to one another. He sets the agent, as he is found in the intimacy of love or appreciation, over against the externality of the fact, as that is defined within the reflective process. He takes the material which thought selects as its own basis for further procedure to be identical with the significant content which it secures for itself in the successful pursuit of its aim; and this in turn he regards as the material which was presented at the outset, and whose peculiarities were the express means of awakening thought. He identifies the final deposit of the thought-function with its own generating antecedent, and then disposes of the resulting surd by reference to some metaphysical consideration, which remains when logical inquiry, when science (as interpreted by him), has done its work. He does this, not because he prefers confusion to order, or error to truth, but simply because, when the chain of historic sequence is cut, the vessel of thought is afloat to veer upon a sea without soundings or moorings. There are but two alternatives: either there is an object "in