He considered that the whole hypothesis that an outer physical thing causes a change in one's central nervous system, which again causes another change in one's inner psychical system or soul, is a departure from the natural view of the universe, and is due to what he called " introjection," or the hypothesis which encloses soul and its faculties in the body, and then, having created a false antithesis between outer and inner, gets into the difficulty of explaining how an outer physical stimulus can impart something into an inner psychical soul.
He supposes first, that we falsely conclude from the sun being independent of each to being independent of all; secondly, that by " introjection " we falsely conclude that another's experience is in him and therefore one's own in oneself, while the sun remains outside; and thirdly, that by " reification " of abstractions, natural science having abstracted the object and psychology the subject, each falsely believes that its own abstract, the sun or the subject, is an independent thing.
He concluded therefore that, having disposed of this fallacy of introjection, we ought to return to the view of reality as an essential co-ordination of ego and environment, of central part and counterpart, with R-values, C-values and E-values.