The sensationalist has played his part in bringing to effective recognition the demand in valid knowledge for individuality of experience, for personal participation in materials of knowledge. The rationalist has served his time in making it clear once for all that valid knowledge requires organization, and the operation of a relatively permanent and general factor. The Kantian epistemologist has formulated the claims of both schools in defining judgment as the relation of perception and conception. But when it goes on to state that this relation is itself knowledge, or can be found in knowledge, it stultifies itself. Knowledge can define the percept and elaborate the concept, but their union can be found only in action. The experimental method of modern science, its erection into the ultimate mode of verification, is simply this fact obtaining recognition. Only action can reconcile the old, the general, and the permanent with the changing, the individual, and the new. It is action as progress, as development, making over the wealth of the past into capital with which to do an enlarging and freer business, that alone can find its way out of the cul-de-sac of the theory of knowledge. Each of the older movements passed away because of its own success, failed because it did its work, died in accomplishing its purpose. So also with the modern philosophy of knowledge; there must come a time when we have so much knowledge in detail, and understand so well its method in general, that it ceases to be a problem. It becomes a tool. If the problem of knowledge is not intrinsically meaningless and absurd it must in course of time be solved. Then the dominating interest becomes the _use_ of knowledge; the conditions under which and ways in which it may be most organically and effectively employed to direct conduct. Thus the Socratic period recurs; but recurs with the deepened meaning of the intervening weary years of struggle, confusion, and conflict in the growth of the recognition of the need of patient and specific methods of interrogation. So, too, the authoritative and institutional truth of scholasticism recurs, but recurs borne up upon the vigorous and conscious shoulders of the freed individual who is aware of his own intrinsic relations to truth, and who glories in his ability to carry civilization--not merely to carry it, but to carry it on. Thus another swing in the rhythm of theory and practice begins.