itself" of thought "in itself," or else there are a series of values which vary with the varying functions to which they belong. If the latter, the only way these values can be defined is by discriminating the functions to which they belong. It is only conditions relative to a specific period or epoch of development in a cycle of experience which-enables one to tell what to do next, or to estimate the value and meaning of what is already done. And the epistemological logician, in choosing to take his question as one of thought which has its own form just as "thought," apart from the limits of the special work it has to do, has deprived himself of these supports and stays. The problem of logic has a more general and a more specific phase. In its generic form, it deals with this question: How does one type of functional situation and attitude in experience pass out of and into another; for example, the technological or utilitarian into the æsthetic, the æsthetic into the religious, the religious into the scientific, and this into the socio-ethical and so on? The more specific question is: How does the particular functional situation termed the reflective behave? How shall we describe it? What in detail are its diverse contemporaneous distinctions, or divisions of labor, its correspondent _statuses_; in what specific ways do these operate with reference to each other so as to effect the specific aim which is proposed by the needs of the affair? This chapter may be brought to conclusion by reference to the more alternate value of the logic of experience, of logic taken in its wider sense; that is, as an account of the sequence of the various typical functions or situations of experience in their determining relations to one another. Philosophy, defined as such a logic, makes no pretense to be an account of a closed and finished universe. Its business is not to secure or guarantee any particular reality or value. _Per contra_, it gets the significance of a method. The right relationship and adjustment of the various typical phases of experience to one another is a problem felt in every department of life. Intellectual rectification and control of these adjustments cannot fail to reflect itself in an added clearness and security on the practical side. It may be that general logic can not become an instrument in the immediate direction of the activities of science or art or industry; but it is of value in criticising and in organizing the tools of immediate research in these lines. It also has direct significance in the valuation for social or life-purposes of results achieved in particular branches. Much of the immediate business of life is badly done because we do not know in relation to its congeners the organic genesis and outcome of the work that occupies us. The manner and degree of appropriation of the values achieved in various departments of social interest and vocation are partial and faulty