261) also the rational conclusion; but this syllogism addressed to the intelligence as it appears in the ordinary logical form, is only the intelligible form of rationality, and, as we saw above (p. 76), is very different from the rational syllogism proper. Aristotle is thus the originator of the logic of the understanding; its forms only concern the relationship of finite to finite, and in them the truth cannot be grasped. But it must be remarked that Aristotle’s philosophy is not by any means founded on this relationship of the understanding; thus it must not be thought that it is in accordance with these syllogisms that Aristotle has thought. If Aristotle did so, he would not be the speculative philosopher that we have recognized him to be; none of his propositions could have been laid down, and he could not have made any step forward, if he had kept to the forms of this ordinary logic. Like the whole of Aristotle’s philosophy, his logic really requires recasting, so that all his determinations should be brought into a necessary systematic whole—not a systematic whole which is correctly divided into its parts, and in which no part is forgotten, all being set forth in their proper order, but one in which there is one living organic whole, in which each part is held to be a part, and the whole alone as such is true. Aristotle, in the Politics, for instance (_supra_, pp. 207-208), often gives expression to this truth. For this reason the individual logical form has in itself no truth, not because it is the form of thought, but because it is determinate thought, individual form, and to be esteemed as such. But as system and absolute form ruling this content, thought has its content as a distinction in itself, being speculative philosophy in which subject and object are immediately identical, and the Notion and the universal are the realities of things. Just as duty certainly expresses the absolute, but, as determinate, a determinate absolute which is only a moment and must be able again to abrogate its determination, the logical form which abrogates itself as this determinate in this very way gives up its claim to be in and for itself. But in this case logic is the science of reason, speculative philosophy of the pure Idea of absolute existence, which is not entangled in the opposition of subject and object, but remains an opposition in thought itself. Yet we certainly may allow that much in logic is an indifferent form.