In a word, then (without attempting to show the insufficiency of inductive logic as the theory of science by reference to its treatment of specific points) inductive logic does not meet our needs because it is not a free, unprejudiced inquiry into the special forms and methods of science, starting from the actual sciences themselves. It is founded and built up with constant reference to the scholastic notion of thought. Where it is not affected positively by it, it is still affected by its reaction from it. Instead of denying once for all validity or even sense to the notion of thinking as a special, apart process, and then beginning a free, unhampered examination with an eye single to the fact of science itself, it retains this conception of thought as valid in a certain department, and then sets out to find something to supply the gap in another department. And thus we have the usual division of inductive and deductive logic, inductive being interpreted as empirical and particular, deductive as syllogistic and formal. They are counterpart and correlative theories, the two sides of the notion of the separateness of fact and thought; they stand and fall together. “Transcendental” logic, while usually conceived as utterly opposed in spirit and in results to inductive logic, has yet been one with it in endeavoring to abolish formal logic as the sufficient method and criterion of scientific truth. I say this although well aware that inductive logic is usually conceived as specifically “scientific,” while the transcendental movement is regarded as the especial foe of science—as a belated attempt to restore an _a priori_ scholasticism, and to find a scheme for evolving truth out of pure thought. This is because when the “transcendental” school talks of thought, of the synthetic and objective character of thought, of the possibility of attaining absolute truth through thought, and of the ontological value of thought, it is understood as meaning thought in the old, scholastic sense, a process apart and fixed in itself, and yet somehow evolving truth out of its own inner being, out of its own enclosed ruminations. But on the contrary, the very meaning of “transcendentalism” is not only that it is impossible to get valid truth from the evolution of thought in the scholastic sense, but that there is no such thought at all. Processes of intelligence which have their nature fixed in themselves, apart from fact and having to be externally applied to fact, are pure myths to his school. Types of thought are simply the various forms which reality progressively takes as it is progressively mastered as to its meaning,—that is, understood. Methods of thought are simply the various active attitudes into which intelligence puts itself in order to detect and grasp the fact. Instead of rigid moulds, they are flexible adaptations. Methods of thought fit fact more closely and responsively than a worn glove fits the hand. They