Thus Hegel conceives that this self-operating thought within us is essentially the reality of the universe. Thought is the great cosmic undercurrent that includes all things in its sweep. Indeed, the universe cannot be conceived as a unity unless the universe is conceived as a cosmic consciousness or reason. The true study of the nature of the world is cosmic logic, and philosophy becomes in Hegel’s hands panlogism,――universal logic. Kant restricted the categories of thought to the human understanding; Hegel universalizes them and they become categories of the cosmos. For if the reality of the world is conscious reason, the categories are not only the forms of thought, but also the modes of being. The categories are, therefore, more comprehensive than Kant supposed. To use a term from the Middle Ages, they are “substantial forms.” They are at one and the same time the forms that mould thought and the stages of eternal creation. The knowing process and the cosmic process are one and the same――one writ small and the other writ large. They are not separate from each other, but are the transformations of one Being. If we would study the cosmic forms, let us study thought-forms. Logic is really ontology; the study of the genealogy of thought is the study of Being. The real is reason, and the reason is real. By reason Hegel does not mean intuition or even immediate perception, which Fichte and Schelling claimed to be the fundamental principle of the mind. The reason which Hegel is talking about is the concept or general notion. All actuality is the development of the general notion in a necessary and self-creative movement. History, matter, and thought are exhibitions of the divine Idea. “All Being is thought realized and all Becoming is a development of thought.” Hegel’s philosophy is a monism of reason,――a universalized concept, in which everything has its divine place. It is an all-embracing system, moulding every department. Mind and matter are not aspects of a reality which is behind them, but are the modes of that reality. The cosmic reason is successively mind and matter, and not the principle of mind and nature. In Schelling things proceed from the absolute. In Hegel they are the absolute. The absolute does not exceed things, but is wholly in them as their organic unity. Everything is under the conceptual labor of thought. The important thing is to refer all our complex states to the unifying cosmic concept and have one illuminating idea. Absolute reason is absolute movement――the perpetual movement of life. Yet this absolute reason――the reason that refuses to change according to our likes and dislikes――is its own law and goal. The cosmos is the law of reason and has as its end its own unfolding self-consciousness. It is not the purpose of philosophy, according to Hegel, to tell what the world should be, but to recognize its nature as rational.