 Lotze had distinguished psychology from the theory of knowledge (what Lotze calls “logic”) by distinguishing the acts of thinking, which are events and constitute the subject matter of psychology, from the contents of thinking, which are valid and constitute the subject matter of logic (Lotze 1874: §x; §332). This distinction was taken up and ramified by Rickert and Lask. Starting in the 1915 third edition of The Object of Knowledge, Rickert argued that the content [Gehalt] of a judgment had to be split up into two parts: the unreal [unwirklich], objective content [Gehalt], and the subjective, “immanent sense” [Urteilssinn] of the judgment. This immanent sense is distinct from the act of judging, which is “real” and the subject matter of psychology. Rickert calls the immanent sense “irreal” [irreal]. The immanent sense is the orienting of the subject toward the objective content (Rickert 1915: 164–167; Ch.3, §4). What Rickert means by this can be brought out by contrasting it with the objective content, which Rickert takes to be a whole composed of connected representations. For example, the three sentences “Is snow white?”, “Snow is white”, and “Snow is not white”, for Rickert all have the same objective content, since in all three the same representation (“white”) is predicated categorically of the same representation (“snow”). The difference is in the “immanent sense” of the sentences: the first sentence questions whether the content is true, the second affirms that the content is true, and the third denies that the content is true (Rickert 1915: 175; Ch.3, §6). Rickert’s distinction between immanent sense and objective content fits more naturally than does the simple act/content distinction with the SW conception of philosophy as the theory of values, and thus with their conception of the theory of knowledge as concerned with the norm of truth. After all, if theory of knowledge is concerned only with abstract, objective contents, then it is not clear why it would be any more normative than natural science. A science that isolates the laws of abstract things would seem just as descriptive as a science that isolates the laws of concrete things—as Husserl argued forcefully in Logical Investigations (Husserl 1900). Norms seem more suited for acts, not objective contents. But to swing in the opposite direction, and take theory of knowledge to concern acts of cognition wouldn’t help either, since the laws that govern the acts are just descriptive laws that predict what a psychophysical subject will think under certain circumstances. The theory of knowledge, however, can be normative if it concerns the element intermediate between acts and objective contents: it gives the norms for immanent senses, stances taken toward objective contents.