Here, then, _within_ the growth of the thought-situation and as a part of the process of determining _specific_ truth under _specific_ conditions, we get for the first time the clue to that distinction with which, as ready-made and prior to all thinking, Lotze started out, namely, the separation of the matter of impression from impression as psychical event. The separation which, taken at large, engenders an insoluble problem, appears within a particular reflective inquiry, as an inevitable differentiation of a scheme of values. The same sort of thing occurs on the side of thought, or meaning. The meaning or idea which is growing in acceptance, which is gaining ground as meaning-of-datum, gets logical or intellectual or objective force; that which is losing standing, which is increasingly doubtful, gets qualified as just a notion, a fancy, a pre-judice, mis-conception--or finally just an error, a mental slip. Evaluated as fanciful in validity it becomes mere image--subjective;[17] and finally a psychical existence. It is not eliminated, but receives a new reference or meaning. Thus the distinction between subjectivity and objectivity is not one between meaning as such and datum as such. It is a specification that emerges, correspondently, in _both_ datum and ideatum, as affairs of the direction of logical movement. That which is left behind in the evolution of accepted meaning is characterized as real, but only in a psychical sense; that which is moved toward is regarded as real in an objective, cosmic sense.[18] The implication of the psychic and the logical within both the given presentation and the thought about it, appears in the continual shift to which logicians of Lotze's type are put. When the psychical is regarded as existence over against meaning as just ideal, reality seems to reside in the psychical; it is _there_ anyhow, and meaning is just a curious attachment--curious because as _mere meaning_ it is non-existent as event or state--and there seems to be nothing by which it can be even tied to the psychical state as its bearer or representative. But when the emphasis falls on thought as _content_, as significance, then the psychic event, the idea as image[19] (as distinct from idea as meaning) appears as an accidental but necessary evil, the unfortunate irrelevant medium through which _our_ thinking has to go on.[20]