Psychology, like logic, is one of those sciences which in modern times have yet derived least profit from the more general mental culture and the deeper conception of reason. It is still extremely ill off. The turn which the Kantian philosophy has taken has given it greater importance: it has, and that in its empirical condition, been claimed as the basis of metaphysics, which is to consist of nothing but the empirical apprehension and the analysis of the facts of human consciousness, merely as facts, just as they are given. This position of psychology, mixing it up with forms belonging to the range of consciousness and with anthropology, has led to no improvement in its own condition: but it has had the further effect that, both for the mind as such, and for metaphysics and philosophy generally, all attempts have been abandoned to ascertain the necessity of essential and actual reality, to get at the notion and the truth. (a) Theoretical mind. § 445. Intelligence(135) _finds_ itself determined: this is its apparent aspect from which in its immediacy it starts. But as knowledge, intelligence consists in treating what is found as its own. Its activity has to do with the empty form—the pretence of _finding_ reason: and its aim is to realise its concept or to be reason actual, along with which the content is realised as rational. This activity is _cognition_. The nominal knowledge, which is only certitude, elevates itself, as reason is concrete, to definite and conceptual knowledge. The course of this elevation is itself rational, and consists in a necessary passage (governed by the concept) of one grade or term of intelligent activity (a so-called faculty of mind) into another. The refutation which such cognition gives of the semblance that the rational is _found_, starts from the certitude or the faith of intelligence in its capability of rational knowledge, and in the possibility of being able to appropriate the reason, which it and the content virtually is. The distinction of Intelligence from Will is often incorrectly taken to mean that each has a fixed and separate existence of its own, as if volition could be without intelligence, or the activity of intelligence could be without will. The possibility of a culture of the intellect which leaves the heart untouched, as it is said, and of the heart without the intellect—of hearts which in one-sided way want intellect, and heartless intellects—only proves at most that bad and radically untrue existences occur. But it is not philosophy which should take such untruths of existence and of mere imagining for truth—take the worthless for the essential nature. A host of other phrases used of intelligence, e.g. that it receives and accepts impressions from outside, that ideas arise through the causal operations of external things upon it, &c., belong to a point of view utterly alien to the mental level or to the position of philosophic study.