found in things," it transfers the
real process of inference to the "objective universal," and the process
of all thought, including inference, is now defined as "_the
reproduction, by a universal presented in a content, of contents
distinguished from the presented content which also are differences of
the same universal_."[17]

It need scarcely be said that in inference thus defined there is scant
room for hypotheses. There is nothing "hypothetical," "experimental," or
"tentative" in this process of reproduction by the objective universal
as such. As little is there any possibility of error. If there is
anything hypothetical, or any possibility of error, in inference, it is
due to the temporal, finite human being in which, paradoxically enough,
this process of "reproduction" goes on and to whom, at times, is given
an "infinitesimal" part in the operation, while at other times he is
said merely to "witness" it. But the real inference does not "proceed by
hypotheses"; it is only the finite mind in witnessing the real logical
spectacle or in its "infinitesimal" contribution to it that lamely
proceeds in this manner.

Here, again, we have the same break in continuity between the finite,
human act of knowing and the operations that constitute the real world.
When the logic of the objective universal rejects imputations of
harboring a despoiled psychical knower it has in mind, of course, the
objective universal as knower, not the finite, human act. But, if the
participations of the latter are all accidents of inference, as they are
said to be, its advantage over a purely psychical knower, or "states of
consciousness," is difficult to see. The rejection of metaphysical
dualism is of no consequence if the logical operations of the finite,
human being are only "accidents" of the real logical process. As already
remarked, the metaphysical disjunction is merely a schematism of the
more fundamental, logical disjunction.

As for tautology and miracle, the follower of Mill might well ask: how
an association of particulars, whether mental states or things, could be
more tautologous than a universal reproducing its own differences? And
if the transition from particular to particular is a miracle in which
the grace of God is disguised as "habit," why is not habit as good a
disguise for Providence as universals? Moreover, by what miracle does
the one all-inclusive universal become _a_ universal? And since
perception always presents