If next we take the world of fact as in contrast and co-ordinate with the world of ideas, mystery and caprice here, certainly, are not all on the side of the fact. Here, again, must they be functions of the relation between fact and idea. We have seen that without thought there is neither mystery nor caprice. The idea then cannot take part in the production of mystery and caprice, and forthwith deny its parenthood. Of course, mystery and caprice are not the final fruits of this co-ordinate opposition of fact and idea. They are but the _first_ fruits--the relatively unorganized embryonic mass which through the further activities of the parent functions shall develop into the symmetry of truth and law. There appears then no ultimate "primacy" of either idea or fact over the other. Nor does either appear as a better way of approach _to_ reality than the other. It is only when we say: "Lo! here in the idea," _or_ "Lo! there in the fact is reality," that we find it "imperfect," "incomplete," and "fragmentary," and must straightway "look for another." But surely not in "a certain absolute system of ideas," which is "the object of love and hope, of desire and will, of faith and work, but never of present finding," shall we seek it. Rather precisely in the loving and hoping, desiring and willing, believing and working, shall we find that reality in which and for which both the "World as fact" and the "World as idea" have their being. INDEX ABSOLUTE: as constituting reality, 348; as related to truth and error, 363 ff.; as a hypostatized abstraction, 369. ABSOLUTE SELF, 330. ACCESSORY: thought as, 58 ff. ACTIVITY: as social, 74; thought as, 78; interrupted, and judgment, 154; and hypothesis, 170; as sensori-motor, 193, 200; (see Function, Reconstruction). ÆSTHETIC EXPERIENCE: appreciative rather than reflective, 255; not a form of valuation, 339, 340. ALTERNATIVES: in judgment, 155; (see Disjunction). ANALOGY, 171, 172, 175; in relation to habit, 176. ANAXAGORAS: in relation to the One and the Many, 219; his [Greek: nous], 220, 221. ANAXIMANDER: and the infinite, 209; his process of segregation, 214, 215. ANAXIMENES: his [Greek: archê], 209; his scheme of rarefaction and condensation, 209, 213, 215, 224. ANGELL, J. R., 14 note, 345 note. ANIMISM, 49 note. ANTECEDENTS OF THOUGHT (see Stimulus). APPLIED LOGIC: Lotze's definition, 6. APPRECIATION: distinguished from reflection, 255, 339; not to be identified with valuation, 320-24, 338. [Greek: Archê]: meaning of search for, 211 ff. ASSOCIATION OF IDEAS: refers to meanings, 33, 34; connection with thought, 80; doctrine of: analogous to subjectivism in ethics, 261; presupposes a mechanical metaphysics, 330, 331 note. ATOMISTS: treatment of the One and the Many, 221. AUSTRIAN ECONOMISTS, 307, 333.