If the operations of habit, instinct, perceptions, memory, and anticipation _become_ logical, when, instead of operating as direct stimuli, they are employed in a process of inquiry, we must next ask: (1) under what conditions do they pass over into this process of inquiry? (2) what modifications of operation do they undergo, what new forms do they take, and what new results do they produce in their logical operations?
If the act of inquiry be not superimposed, it must arise out of some specific condition in the course of non-logical conduct. Once more, if the alarm be sounded at this proposal to find the origin of logical in non-logical operations it must be summarily answered by asking if the one who raises the cry finds it impossible to imagine that one who is not hungry, or angry, or patriotic, or wise may become so. Non-logical conduct is not the abstract formal contradictory of logical conduct any more than present satiety or foolishness is the contradictory of later hunger or wisdom, or than anger at one person contradicts cordiality to another, or to the same person, later. The old bogie of the logical irrelevance of origin was due to the inability to conceive continuity except in the form of identity in which there was no place for the notion of _growth_.
The conditions under which non-logical conduct _becomes_ logical are familiar to those who have followed the doctrines of experimental logic as expounded in the discussions of the past few years. The transformation begins at the point where non-logical processes instead of operating as direct unambiguous stimuli and response become ambiguous with consequent inhibition of conduct. But again this does not mean that at this juncture the non-logical processes quit the field and give place to a totally new faculty and process called reason. They stay on the job. But there is a change in the job, which now is to get rid of this ambiguity. This modification of the task requires, of course, corresponding modification and adaptation of these operations. They take on the form of sensations and universals, terms and relations, data and hypotheses. This modification of function and form constitutes "reason" or, better, reasoning.