But this stream of existences is no sooner there than its total incapacity to officiate as material condition and cue of thought appears. It is about as relevant as are changes that may be happening on the other side of the moon. So, one by one, the whole series of determinations of value or worth already traced are introduced _into_ the very make-up, the inner structure, of what was to be _mere_ existence: viz., (1) value as determined by things of whose spatial and temporal relations the things are somehow _representative_; (2) hence, value in the shape of _meaning_--the idea as significant, possessed of quality, and not a mere event; (3) distinguished values of coincidence and coherence within the stream. All these kinds of value are explicitly asserted, as we have seen; underlying and running through them all is the recognition of the supreme value of a situation which is organized as a whole, yet conflicting in its inner constitution. These contradictions all arise in the attempt to put thought's work, as concerned with value or validity over against experience as a mere antecedent happening, or occurrence. Since this contrast arises because of the deeper attempt to consider thought as an independent somewhat in general which yet, in _our_ experience, is specifically dependent, the sole radical avoiding of the contradictions can be found in the endeavor to characterize thought as a specific mode of valuation in the evolution of significant experience, having its own specific occasion or demand, and its own specific place.