Certainly as long as thought is conceived after the fashion of syllogistic logic, as a scheme furnished and fixed in itself, apart from reality, so long scientific men must protest against allowing thought any part or lot in scientific procedure. So long some such _modus operandi_ as that given by Mill must be resorted to in order to explain scientific methods and results. But, on the other hand, if the scholastic idea of thought as this something having its character apart from fact is once given up, the cause which at present cramps the logic of science into the logic of sensationalism and empiricism is also given up. And this brings us to the other point in general regarding the inductive or empirical logic. It is not strictly a logic at all but a metaphysic. It does not begin with the fact of science, the fact of the fruitful inquiry into fact by intelligence, at all. It does not, starting from this fact analyse the various methods and types which thought must take upon itself in order to maintain this fruitful inquiry. On the contrary, it begins with sensations, and endeavors by a theory of knowledge on the basis of sensationalism to build up the structure of cognition, ordinary and scientific. I am not concerned here with the truth of sensationalism as a metaphysical theory of knowledge, nor with the adequacy of the notion of sensation advanced by Mill. It is enough from the logical point of view to point out that such a theory is not logic—that logic does not deal with something _back_ of the fact of science, but with the analysis of scientific method as such. And is it forcing matters to indicate that this retreat from logic to metaphysic is also caused by the syllogistic notion of thought? Formal thought, with its formulæ for simply unfolding a given material, is of no use in science. There is, therefore, the need of some machinery to take the place of thought. And this is found in sensation and in “experience” according to the peculiar notion of experience current in the inductive logic.