What we aim at, in this analysis, is a true Realism in the conception of the Purposeful. The Purposeful is that which conduces to an end, the Useful. From Individuality follows the individual nature of ends. Every man has his own ends, and in the attempt to attain his ends does not hesitate to set himself in opposition to all the rest of mankind. If he is sufficiently energetic and cunning, he may even succeed, for a time, in his endeavors, to the harm of humanity. Yet to have the whole of humanity against oneself is to endeavor to proceed in the direction of greater resistance, and the process must, sooner or later, result in the triumph of the stronger power. In the struggle for existence, in its larger as well as its smaller manifestations, the individual seeks, with all his power, to satisfy the impulse to happiness which arises with conscious existence; while the species, as the complex of all energies developed by its parts, has an impulse to self-preservation of its own, which, by its action as type, has originated and preserved for centuries the conception of changeless kind. "Here is the beginning of the dawn, whose sun, however, in order to become visible and impart warmth, must rise still higher. The certainty afforded in the law of Identity in positive form, in the law of Contradiction in negative form, in the law of Excluded Middle in the form of an opposition, and in the law of Sufficient Reason in conditional form, is based upon Causality, Community of Species, or Totality. For this reason, deduction and induction are only then to be relied upon when the first form of reasoning has for its middle proposition one that expresses causality, community of species, or totality, and the latter form of reasoning takes these for its point of departure. The analysis of Deduction is of worth as clarifying and confirming thought, and thus extending its field as often as the syntheses of Induction stand the proof of the process of clarification. The supernaturalism of Dualism leads to a dead, the natural character of Monism to a living, dialectic,--to the dialectic of Becoming. The concept assumes a concrete form, and, as higher and higher rising sun, enables us to conceive what it will be to us as Idea. The understanding knows nothing of ideas; their realm is that of the reason; yet since the reason is but a higher development of the understanding, the commencement of this dawn must be perceptible in it. Moreover, the division which we make between the two originates in our genetic treatment of the subject, which seeks to explain the concept by showing the course of its development. Yet the distinction is no empty abstraction which may not claim life and form to a certain extent. The human being is always the whole human being; but he is not always uniformly developed, either physically or mentally. In one individual the understanding, in another the reason, manifests itself more plainly in thought.