The reason of this imputation of conduct to external things is simple, obvious, and intimate in all men’s apprehension; so much so, indeed, as not readily to permit its being seen in perspective and appreciated at anything like its effectual force. All facts of observation are necessarily seen in the light of the observer’s habits of thought, and the most intimate and inveterate of his habits of thought is the experience of his own initiative and endeavours. It is to this “apperception mass” that objects of apperception are finally referred, and it is in terms of this experience that their measure is finally taken. No psychological phenomenon is more familiar than this ubiquitous “personal equation” in men’s apprehension of whatever facts come within their observation. The sense of workmanship is like all human instincts in the respect that when the occasion offers, the agent moved by its impulse not only runs through a sequence of actions suitable to the instinctive end, but he is also given to dwelling, more or less sentimentally, on the objects and activities about which his attention is engaged by the promptings of this instinctive propensity. In so far as he is moved by the instinct of workmanship man contemplates the objects with which he comes in contact from the point of view of their relevancy to ulterior results, their aptitude for taking effect in a consequential outcome. Habitual occupation with workmanlike conceptions,--and in the lower cultures all men and women are habitually so occupied, since there is no considerable class or season not engaged in the quest of a livelihood,--this occupation with workmanlike interests, leaving the attention alert in the direction towards workmanlike phenomena, carries with it habitual thinking in the terms in which the logic of workmanship runs. The facts of observation are conceived as facts of workmanship, and the logic of workmanship becomes the logic of events. Their apprehension in these terms is easy, since it draws into action the faculties of apperception and reflection that are already alert and facile through habitual use, and it assimilates the facts in an apperceptive system of relationships that is likewise ready and satisfactory, convincing through habitual service and by native proclivity to this line of systematisation. By instinct and habit observed phenomena are apprehended from this (teleological) point of view, and they are construed, by way of systematisation, in terms of such an instinctive pursuit of some workmanlike end. In latterday psychological jargon, human knowledge is of a “pragmatic” character.