The other aspect of Lotze's contradiction which completes the circle is clear when we refer to his original propositions, and recall that at the outset he was compelled to regard the origination and conjunctions of the impressions, the elements of ideas, as themselves the effects exercised by a world of things already in existence (see p. 31). He sets up an independent world of thought, and yet has to confess that both at its origin and termination it points with absolute necessity to a world beyond itself. Only the stubborn refusal to take this initial and terminal reference of thought beyond itself as having a historic meaning, indicating a particular place of generation and a particular point of fulfilment in the drama of evolving experience, compels Lotze to give such bifold objective reference a purely metaphysical turn. When Lotze goes on to say (Vol. II, p. 191) that the measure of truth of particular parts of experience is found in asking whether, when judged by thought, they are in harmony with other parts of experience; when he goes on to say that there is no sense in trying to compare the entire world of ideas with a reality which is non-existent, excepting as it itself should become an idea, Lotze lands where he might better have frankly commenced.[43] He saves himself from utter skepticism only by claiming that the explicit assumption of skepticism, the need of agreement of a ready-made idea as such, with an extraneous independent material as such, is meaningless. He defines correctly the work of thought as consisting in harmonizing the various portions of experience with each other: a definition which has meaning only in connection with the fact that experience is continually integrating itself into a wholeness of coherent meaning deepened in significance by passing through an inner distraction in which by means of conflict certain contents are rendered partial and hence objectively conscious. In this case the test of thought is the harmony or unity of experience actually effected. In that sense the test of reality is beyond thought, as thought, just as at the other limit thought originates out of a situation which is not reflectional in character. Interpret this before and beyond in a historic sense, as an affair of the place occupied and rôle played by thinking as a function in experience in relation to other functions, and the intermediate and instrumental character of thought, its dependence upon unreflective antecedents for its existence, and upon a consequent experience for its test of final validity, becomes significant and necessary. Taken at large, it plunges us in the depths of a hopelessly complicated and self-revolving metaphysic. V A CRITICAL STUDY OF BOSANQUET'S THEORY OF JUDGMENT[44]