I confine myself to the logical difficulty. How can thought relate itself to the fragmentary sensations, impressions, feelings, which, in their contrast with and disparity from the workings of constitutive thought, mark it off from the latter; and which in their connection with its products give the cue to reflective thinking? _Here we have again exactly the problem with which Lotze has been wrestling_: we have the same insoluble question of the reference of thought-activity to a wholly indeterminate unrationalized, independent, prior existence. The absolute rationalist who takes up the problem at this point will find himself forced into the same continuous seesaw, the same scheme of alternate rude robbery and gratuitous gift, that Lotze engaged in. The simple fact is that here _is_ just where Lotze himself began; he saw that previous transcendental logicians had left untouched the specific question of relation of _our_ supposedly finite, reflective thought to its own antecedents, and he set out to make good the defect. If reflective thought is required because constitutive thought works under externally limiting conditions of sense, then we have some elements which are, after all, mere existences, events, etc. Or, if they have organization from some other source, and induce reflective thought not as bare impressions, etc., but through their place in some whole, then we have admitted the possibility of organic unity in experience, apart from Reason, and the ground for assuming Pure Constitutive Thought is abandoned.