are only the ideal evolution _of_ the fact,—and by “ideal” is here meant simply the evolution of fact into meaning. If this is a fair description of what the “transcendental” school means by thought, it is evident that it is a co-worker with the spirit and intent of “inductive” logic. Its sole attempt is to get hold of and report the presupposition and rationale of science; its practical aim is to lay bare and exhibit the method of science so that the true seat of authority—that is, the authority, the _backing_, of truth—shall be forever manifest. It has simply gone a step further than “inductive” logic, and thrown overboard once for all the scholastic idea of thought. This has enabled it to start anew, and to form its theory of thought simply by following the principles of the actual processes by which man has, thus far in history, discovered and possessed fact. I shall not attempt here any defence of the “transcendental” logic; I shall not even attempt to show that the interpretation of it which I have given above is correct. It must go, for the present, simply as my individual understanding of the matter. Simply taking this view of “transcendental” logic for granted, I wish, in order to complete our notion of the present position of logic, to consider the reasons which have thus far prevented, say, the Hegelian logic from getting any popular hold—from getting recognition from scientific men as, at least in principle, a fair statement of their own basic presupposition and method. The first of these reasons is that the popular comprehension of the “transcendental” movement is arrested at Kant and has never gone on to Hegel. Hegel, it is true, overshadowed Kant entirely for a considerable period. But the Hegelian régime was partly pyrotechnical rather than scientific in character; and, partly, so far as it was scientific, it exhausted itself in stimulating various detailed scientific movements—as in the history of politics, religion, art, etc. In these lines, if we trust even to those who have no faith in the Hegelian method or principles, the movement found some practical excuse for being. But the result of the case was—and its present status is—that because the principle of Hegel was, for the time, lost either in display of dialectical fireworks, or in application to specific subjects, the principle itself has never met with any _general_ investigation. The immense amount of labor spent on Kant during the past twenty years has made method and principle familiar, if not acceptable, to the body of men calling themselves educated. And thus, so far as its outcome is concerned, the transcendental movement still halts with Kant.