In opposition to this formal, and, as he calls it, subjective standpoint in logic, Dewey stands for the transcendental logic, which supposes that there is some kind of vital connection between thought and fact; "that thinking, in short, is nothing but the fact in its process of translation from brute impression to lucent meaning."[56] Hegel holds this view of logic. "This, then, is why I conceive Hegel--entirely apart from the value of any special results--to represent the quintessence of the scientific spirit. He denies not only the possibility of getting truth out of a formal, apart thought, but he denies the existence of any faculty of thought which is other than the expression of fact itself."[57] At another place Dewey expresses his view of Hegel as follows: "Relations of thought are, to Hegel, the typical forms of meaning which the subject-matter takes in its various progressive stages of being understood."[58] Dewey's defence of the transcendental logic is vigorous. He maintains that the disrespect into which the transcendental logic had fallen, was due to the fact that the popular comprehension of the transcendental movement had been arrested at Kant, and had never gone on to Hegel. The objection made to Kant's standpoint is that it treated thought as a process over against experience, imposing its forms upon it from without. "Kant never dreams, for a moment, of questioning the existence of a special faculty of thought with its own peculiar and fixed forms. He states and restates that thought in itself exists apart from fact and occupies itself with fact given to it from without."[59] While Kant gave the death blow to a merely formal conception of thought, indirectly, and opened up the way for an organic interpretation, he did not achieve the higher standpoint himself. Remaining at the standpoint of Kant, therefore, the critic of the transcendental logic has much to complain of. Scientific men deal with facts, look to them for guidance, and must suppose that thought and fact pass into each other directly, and without vitiation or deflection. They are correct in opposing a conception which would interpose conditions between thought on the one hand and the facts on the other. But Hegel is true to the scientific spirit. "When Hegel calls thought objective he means just what he says: that there is no special, apart faculty of thought belonging to and operated by a mind existing separate from the outer world. What Hegel means by objective thought is the meaning, the significance of the fact itself; and by methods of thought he understands simply the processes in which this meaning of fact is evolved."[60]