Moreover, such reflective thought as does intervene in the formation and maintenance of these practical organizations harks back to prior practical organizations, biological and social in nature. It serves to _valuate_ organizations already existent as biological functions and instincts, while, as itself a biological activity, it redirects them to new conditions and results. Recognize, for example, that a geometric concept is a practical locomotor function of arranging stimuli in reference to maintenance of life activities _brought into consciousness_, and then serving as a center of reorganization of such activities to freer, more varied flexible and valuable forms; recognize this, and we have the truth of the Kantian idea, without its excrescences and miracles. The concept is the practical activity doing consciously and artfully what it had aforetime done blindly and aimlessly, and thereby not only doing it better but opening up a freer world of significant activities. Thought as such a reorganization of natural functions does naturally what Kantian forms and schematizations do only supernaturally. In a word, the constructive or organizing activity of “thought” does not inhere in thought as a transcendental function, a form or mode of some supra-empirical ego, mind, or consciousness, but in thought as itself vital activity. And in any case we have passed to the idea of thought as reflectively reconstructive and directive, and away from the notion of thought as immanently constitutional and organizational. To make this passage and yet to ignore its existence and import is essential to objective idealism. (2) No final or ultimate validity attaches to these original arrangements and institutionalizations in any case. Their value is teleological and experimental, not fixedly ontological. “Law and order” are good things, but not when they become rigidity, and create mechanical uniformity or routine. Prejudice is the acme of the _a priori_. Of the _a priori_ in this sense we may say what is always to be said of habits and institutions: They are good servants, but harsh and futile masters. Organization as already effected is always in danger of becoming a _mortmain_; it may be a way of sacrificing novelty, flexibility, freedom, creation to static standards. The curious inefficiency of idealism at this point is evident in the fact that genuine thought, empirical reflective thought, is required precisely for the purpose of re-forming established and set formations.