of its own realization, and thereby still going on. The only consideration which prevents easy and immediate acceptance of this view is the notion of thinking as something purely formal. It is strange that the empiricist does not see that his insistence upon a matter extraneously given to thought only strengthens the hands of the rationalist with his claim of thinking as an independent activity, separate from the actual make-up of the affairs of experience. Thinking as a merely formal activity exercised upon certain sensations or images or objects sets forth an absolutely meaningless proposition. The psychological identification of thinking with the process of association is much nearer the truth. It is, indeed, on the way to the truth. We need only to recognize that association is of contents or matters or meanings, not of ideas as bare existences or events; and that the type of association we call thinking differs from the associations of casual fancy and revery in an element of control by reference to an end which determines the fitness and thus the selection of the associates, to apprehend how completely thinking is a reconstructive movement of actual contents of experience in relation to each other, and for the sake of a redintegration of a conflicting experience. There is no miracle in the fact that tool and material are adapted to each other in the process of reaching a valid conclusion. Were they external in origin to each other and to the result, the whole affair would, indeed, present an insoluble problem--so insoluble that, if this were the true condition of affairs, we never should even know that there was a problem. But, in truth, both material and tool have been secured and determined with reference to economy and efficiency in effecting the end desired--the maintenance of a harmonious experience. The builder has discovered that his building means building tools, and also building material. Each has been slowly evolved with reference to its fit employ in the entire function; and this evolution has been checked at every point by reference to its own correspondent. The carpenter has not thought at large on his building and then constructed tools at large, but has thought of his building in terms of the material which enters into it, and through that medium has come to the consideration of the tools which are helpful. Life proposes to maintain at all hazards the unity of its own process. Experience insists on being itself, on securing integrity even through and by means of conflict. This is not a formal question, but one of the placing and relations of the matters or values actually entering into experience. And this in turn determines the taking up of just those mental attitudes, and the employing of just those intellectual operations, which most effectively handle and organize the material. Thinking is adaptation _to_ an end _through_ the adjustment of particular objective contents.