But there is no alternative in this dilemma except to recognize that an entire situation of experience, within which are both that afterward found to be mere coincidence and that found to be real connection, actually provokes thought. It is only as an experience previously accepted comes up in its wholeness against another one equally integral; and only as some larger experience dawns which requires each as a part of itself and yet within which the required factors show themselves mutually incompatible, that thought arises. It is not bare coincidence, or bare connection, or bare addition of one to the other, that excites thought. It is a situation which is organized or constituted as a whole, and which yet is falling to pieces in its parts--a situation which is in conflict within itself--that arouses the search to find what really goes together and a correspondent effort to shut out what only seemingly belongs together. And real coherence means precisely capacity to exist within the comprehending whole. It is a case of the psychologist's fallacy to read back into the preliminary situation those distinctions of mere conjunction of material and of valid relationship which get existence, to say nothing of fixation, only within the thought-process. We must not leave this phase of the discussion, however, until it is quite clear that our objection is not to Lotze's position that reflective thought arises from an antecedent which is not reflectional in character; nor yet to his idea that this antecedent has a certain structure and content of its own setting the peculiar problem which evokes thought and gives the cue to its specific activities. On the contrary, it is this latter point upon which we would insist; and, by insisting, point out, negatively, that this view is absolutely inconsistent with Lotze's theory that psychical impressions and ideas are the true antecedents of thought; and, positively, that it is the _situation as a whole_, and not any one isolated part of it, or distinction within it, that calls forth and directs thinking. We must beware the fallacy of assuming that some one element in the prior situation in isolation or detachment induces the thought which in reality comes forth only from the whole disturbed situation. On the negative side, characterizations of impression and idea (whether as mental contents or as psychical existences) are distinctions which arise only within reflection upon the situation which is the genuine antecedent of thought; while the distinction of psychical existences from external existences arises only within a highly elaborate technical reflection--that of the psychologist as such.[12] Positively, it is the whole dynamic experience with its qualitative and pervasive identity of value, and its inner distraction, its elements at odds with each other, in tension against each other, contending each for its proper placing and relationship, that generates the thought-situation.