in type between the two negations. But if we grant this it is no longer obviously the simple logical operation indicated. It is inferred then that Hegel complements from the stuff of experience, and fails to make good the pretension of his method to be by itself and of itself the means of advance to higher and still higher concepts till it can rest in the Absolute. He discards, as it were, and takes in from the stock while professing to play from what he has originally in his hand. He postulates his unity in senses and at stages in which it is inadmissible, and so supplies only a schema of relations otherwise won, a view supported by the way in which he injects certain determinations in the process, e.g. the category of chemism. Has he not cooked the process in the light of the result? In truth the Hegelian logic suffers from the fact that the good to be reached is presupposed in the beginning. Nature, e.g., is not deduced as real because rational, but being real its rationality is presumed and, very imperfectly, exhibited in a way to make it possible to conceive it as in its essence the reflex of Reason. It is a vision rather than a construction. It is a "theosophical logic." Consider the rational-real in the unity that must be, and this is the way of it, or an approximation to the way of it! It was inevitable that the epistemologists of the search for truth would have none of it. The ideal in whatsoever sense real still needs to be realized. It is from the human standpoint regulative and only hypothetically or formally constitutive. We must not confuse [Greek: ousia] with [Greek: einai], nor [Greek: einai] with [Greek: gignesthai]. Yet in a less ambitious form the fundamental contentions of Hegel's method tend to find a qualified acceptance. In any piece of presumed knowledge its partial or abstract character involves the presence of loose edges which force the conviction of inadequacy and the development of contradictions. Contradictions must be annulled by complementation, with resultant increasing coherence in ascending stages. At each successive stage in our progress fresh contradictions break out, but the ideal of a station at which the thought-process and its other, if not one, are at one, is permissible as a limiting conception. Yet if Hegel meant only this he has indeed succeeded in concealing his meaning.