We find in Lotze an unusually explicit inventory of these various preliminary distinctions; and an unusually serious effort to deal with the problems which arise from introducing them into the structure of logical theory. (1) He expressly separates the matter of logical worth from that of psychological genesis. He consequently abstracts the subject-matter of logic as such wholly from the question of historic _locus_ and _situs_. (2) He agrees with common-sense in holding that logical thought is reflective and thus presupposes a given material. He occupies himself with the nature of the antecedent conditions. (3) He wrestles with the problem of how a material formed prior to thought and irrespective of it can yet afford it stuff upon which to exercise itself. (4) He expressly raises the question of how thought working independently and from without upon a foreign material can shape the latter into results which are valid--that is, objective. If his discussion is successful; if Lotze can provide the intermediaries which span the gulf between an independent thought-material and an independent thought-activity; if he can show that the question of the origin of thought-material and of thought-activity is irrelevant to the question of its worth, we shall have to surrender the position already taken. But if we find that Lotze's elaborations only elaborate the same fundamental difficulty, presenting it now in this light and now in that, but never effecting more than presenting the problem as if it were its own solution, we shall be confirmed in our idea of the need of considering logical questions from a different point of view. If we find that, whatever his formal treatment, he always, as matter of fact, falls back upon some organized situation or function as the source of both the specific thought-material and the specific thought-activity in correspondence with each other, we shall have in so far an elucidation and even a corroboration of our theory.