The application of this principle of the dependence of meaning upon action-patterns extends, however, to other situations than those in which emotional riots are observable. Indeed, we undertake to say that even such plain, concrete words as _basket_, _horse_, and _river_ have a meaning because they arouse us to motor activities of one sort or another. It may well be, of course, that we start to think of a basket in terms of its color, or shape, or its cost; and of a horse in like terms; while we think of a river only in connection with its height during seasons of drought or flood: but eventually the basket will, by implying _receptacle_, lead in our imagination to the acts of filling and emptying; while the horse will be finally pulling our loads or carrying our weight on his back; and the river will be either waded or swum by us, or become related to our necessities or pastimes (our habits) in some other manner. And when we thus develop a specific action-pattern toward such an object, we are said to know what it _means_. It has long been a maxim in education that not until we know how to use and control our environment, do we become fully intelligent towards it. The theory and the fact of action-patterns gives unusual support to this particularly profitable maxim. Spinoza laid down the principle that the will and the intellect are one and the same, and this principle too has complete verification from mechanistic psychology. Thought is dependent upon bodily activity, and it does not matter for our present purpose whether that activity be overt or subtly concealed. The question now arises: Does the meaning of abstract terms, of the terms we use in our judgments of value, consist in the same kind of motor tendencies as those which are aroused by concrete terms? From the following considerations I believe we can say that it does.