It is needless for us to follow out the rest of Croce’s system. The chief point that remains is his identification of Philosophy with History--the _thought_ about the presentation of Reality (Philosophy) with that presentation itself as an unfolding of immanent life (History). This identification really follows from the relation of the double degree between the theoretic and the practical. In thinking past history you bring it into the present as a practical issue; and you introduce the logical element in thinking it, but you could not do so if there were not an intuitive element in it intrinsically. Philosophy is historically conditioned; without philosophy there could be no history. With this line of argument, whose affinities with the philosophy of Bergson are obvious, Croce rounds off his system, completing his demonstration that the only Reality is living Spirit, immanent and unfolding. Thus, according to Croce, the expressive nature of the Intuition, as it objectifies itself, and so differentiates itself from mere sensation, is appreciated by the mind, and serves as the first step in the formation of the Concept or judgment of definition. For the Concept is expressive, universal, and concrete. Through the Concept we arrive at knowledge of Reality; and this Concept reacts upon the Intuition, giving rise to the individual judgment. Croce shows, by demonstrating that analysis apart from synthesis, and equally synthesis apart from analysis, in any act of thought, is inconceivable, that one must, by an extension of the logical _a priori_ synthesis, identify the judgment of definition and the individual judgment. You cannot, like the idealists, separate the concept from the facts, nor, like the empiricists, the facts from the concept. But neither in the realm of aesthetic interest can you separate the fact from its expressive intuition, or _vice versa_. The whole of Croce’s system is, as he says, a philosophy of the spirit, which is itself all Reality. The activity of the spirit is twofold. In its theoretic activity there are two stages, Aesthetic and Logic, each involving the other, yet the first in a sense independent because primary, the second dependent on the first. In its practical activity there are also two degrees, the Economic and the Ethic, related to each other in the same way. Yet of these two activities, theoretic and practical, each involves the other, and in an _a priori_ synthesis each substantiates the other.