II. Accepting for these last the economic theory of the empirical and abstract sciences and considering them as having a practical character and therefore as non-concepts (pseudoconcepts), this Logic denies that they exhaust logical thought, indeed it altogether denies that they belong to it and demonstrates that their very existence presupposes the reality of the pure con cept. Hence, it connects the two doctrines with one another and asserts the autonomy of philo sophy, at the same time respecting the relative autonomy of the empirical and mathematical sciences thus rendered atheoretical.
III. In the doctrine concerning the organism of the pure concept, it accepts the dialectic view or the unity of opposites, but denies its immediate validity for the distinctions of the concept; the HISTORICAL RETROSPECT 605 unity of which is organized as a unity of distinc tions in the theory of degrees of reality. In this way, the autonomy of the forms of reality or of the spirit is also respected and the practical nature of error established.
IV. The richness of reality, of facts, of ex- iv. identity of the concept with penence, which seemed to be withdrawn from the individual judgment and the pure concept and so from philosophy by the of philosophy separation of it from the empirical sciences, is on the contrary restored to and recognized in philo sophy, not in the diminished and improper form which is that of empirical science, but in a total and integral manner. This is effected by means of the connection, which is a unity, between Philo sophy and History — a unity obtained by making clear and profoundly studying the nature of the concept and the logical a priori- synthesis.
V. Finally, the doctrines and the presupposi- v. impossitions of formalist Logic are refuted in a precise defining thought by manner. The autonomy of the logical form is means of verbal forms, asserted and consequently the effort to contain and refutation of formahstic its determinations in words or expressive forms L°sic- is declared to be vain. These are certainly necessary, but obey, not the law of logic, but that of the aesthetic spirit.
Such, summarily indicated, is the progress conclusion. upon previous thought, which this Logic would 6o6 LOGIC PART IV wish to represent. To gain this end, it has availed itself, not only of the help afforded by ancient and modern Logic, concentrated in the Hegelian Logic, but also of those others that have come into being since Hegel, and especially of aesthetic, of the theory of historical writing and of the gnoseology of the sciences. It has striven to avail itself of all scattered truths, but of none in an eclectic manner, that is to say, by making arbitrary collections or merely aggrega tions, for it has been conscious that scattered truths become truly truths when they are no longer scattered but fused, not many, but one.
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