Hegel's treatment of the categories or thought determinations which arise in the development of the immanent dialectic is rich in flashes of insight, but most of them are in the ordinary view of logic wholly metaphysical. In the stage, however, of his process in which he is concerned with the notion are to be found concept, judgment, syllogism. Of the last he declares that it "is the reasonable and everything reasonable" (_Encyk._ § 181), and has the phantasy to speak of the definition of the Absolute as being "at this stage" simply the syllogism. It is, of course, the rhythm of the syllogism that attracts him. The concept goes out from or utters itself in judgment to return to an enhanced unity in syllogism. Ueberweg (_System_ § 101) is, on the whole, justified in exclaiming that Hegel's rehabilitation of syllogism "did but slight service to the Aristotelian theory of syllogism," yet his treatment of syllogism must be regarded as an acute contribution to logical criticism in the technical sense. He insists on its objectivity. The transition from judgment is not brought about by our subjective action. The syllogism of "all-ness" is convicted of a _petitio principii_ (_Encyk._ § 190), with consequent lapse into the inductive syllogism, and, finally, since inductive syllogism is involved in the infinite process, into analogy. "The syllogism of necessity," on the contrary, does not presuppose its conclusion in its premises. The detail, too, of the whole discussion is rich in suggestion, and subsequent logicians--Ueberweg himself perhaps, Lotze certainly in his genetic scale of types of judgment and inference, Professor Bosanquet notably in his systematic development of "the morphology of knowledge," and others--have with reason exploited it. Hegel's logic as a whole, however, stands and falls not with his thoughts on syllogism, but with the claim made for the dialectical method that it exhibits logic in its integral unity with metaphysic, the thought-process as the self-revelation of the Idea. The claim was disallowed. To the formalist proper it was self-condemned in its pretension to develop the content of thought and its rejection of the formula of bare-identity. To the epistemologist it seemed to confuse foundation and keystone, and to suppose itself to build upon the latter in a construction illegitimately appropriative of materials otherwise accumulated. At most it was thought to establish a schema of formal unity which might serve as a regulative ideal. To the methodologist of science in genesis it appeared altogether to fail to satisfy any practical interest. Finally, to the psychologist it spelt the failure of intellectualism, and encouraged, therefore, some form of rehabilitated experientialism.