t this restoration is
truly a restoration--not a despoliation of the character and rights of
intelligence; that only such a restoration can preserve the unique
function of intelligence, can prevent it from becoming merely
"existential," and can provide a distinct place for intellectual and
scientific interest and activity. It does not, however, promise to
remove the stigma of "adventure" from science. Every experiment is an
adventure; and it is precisely the experimental character of scientific
logic that distinguishes it from scholasticism, medieval or modern.

II

First it is clear that a reform of logic based upon the restoration of
knowing to its connections with other acts will begin with a chapter
containing an account of these other operations and the general
character of this connection.[13] Logical theory has been truncated. It
has tried to begin and end in the middle, with the result that it has
ended in the air. Logic presents the curious anachronism of a science
which attempts to deal with its subject-matter apart from what it comes
from and what comes from it.

The objection that such a chapter on the conditions and genesis of the
operations of knowing belongs to psychology, only shows how firmly fixed
is the discontinuity we are trying to escape. As we have seen, the
original motive for leaving this account of genesis to psychology was
that the act of knowing was supposed to originate in a purely psychical
mind. Such an origin was of course embarrassing to logic, which aimed
to be scientific. The old opposition between origin and validity was due
to the kind of origin assumed and the kind of validity necessitated by
the origin. One may well be excused for evading the question of how
ideas, originated in a purely psychical mind, can, in Kant's phrase,
"have objective validity," by throwing out the question of origin
altogether. Whatever difficulties remain for validity after this
expulsion could not be greater than those of the task of combining the
objective validity of ideas with their subjective origin.

The whole of this chapter on the connection between logical and
non-logical operations cannot be written here. But its central point
would be that these other acts with which the act of knowing must have
continuity are just the operations of our unreflective conduct. Note
that it is "unreflective," not "unconscious," nor yet merely
"instinctive" conduct. It is our perceptive, remembering, imagining