It is plain that we can assign no reason for our belief in the uniformity of nature. It is simply a fact, an arbitrary fact if you will, that the more often experiences are conjoined, the more strongly we expect the conjuncture. I may imagine a body unsupported remaining stationary in the air as readily as to imagine it falling; however, I _believe_ it will fall, and I duck my head for fear of getting hurt. Not any speculative reason then, but a very practical reason, is at the bottom of this inductive tendency, that is, the conservation and progress of the organism is secured by induction as anticipatory function. The origin of induction is not then in its abstract rationality, but in its immediate utility as a life function. Experience is self-adjustment through felt stimulus. Once begun it grows by continual self-reference, and hence practically all experience is inductive. Experience is thus a _continuum_, an integrating cumulating whole; and inductive experience, like all experience, arises and progresses by reason of its serviceability. It has been implied that the inductive act arises very early in the history of experience. Every psychosis is what it is by reason of all the previous psychoses in the individual and the race. Psychism, while it has its points of development in individuals, must yet be estimated as a unit, as a single whole. But we have to ask whether this modification of one psychosis by another is conscious or unconscious. If some low organism have in its lifetime but two consciousnesses, must we regard the second as influenced in quality by the first, and if so, consciously influenced, that is, a conscious relating, an active induction as opposed to mechanical integration? Is mind always self-building, or does psychosis act and react on psychosis automatically? We have maintained that all the growth of mind has been in the past, as in the present, by struggle, by severest endeavour, and hence if experience modify experience it is by conscious act. Experience thus constantly connects with itself and builds upon itself, it is self-integrating, that is, inductive, in all its evolution. Mind, as primarily pleasure-pain and struggle, by endeavour reaches back to itself, realizes itself, and rises upon itself.