For the rest, the identity of definition and individual judgment, which we have demonstrated by various processes that are usually called negative, hypothetical, or inductive and based upon observation, is also confirmed by the process called deductive. For if the thinking of the concept be a degree superior to pure representation, and if in the degrees of the spirit the superior contain in itself the inferior, it is evident that representation as well as conceptual elements must always be found in the concept. But it is also evident that we can never find them distinct or distinguishable, but mingled in such a way that every distinction in them must be introduced solely by a deliberate act. The logical act is certainly spoken, represented, individualized. But when it is split up into concept and individual judgment, one of two things must happen: either we make an empirical and external distinction, of more or less; or two monstrosities are asserted: a non-individualized concept, which therefore does not exist, and a judgment not thought, and therefore non-existent as judgment, and existing, at the most, as pure intuition. [Sidenote: _Critique of the false distinction between formal and material truths._] As our distinction between definitions and individual judgments was provisional, so also we must regard the consequence that we showed to issue from it--the partial justification of the doctrine of affirmations formally (logically) true and materially (individually) false. In reality, an error of fact implies a more or less inaccurate and erroneous definition, and an error of definition implies an error of fact. Thus this distinction also retains only an empirical meaning useful for the rough distinction of certain classes of errors from certain others. And resuming another previous observation, we must also say that, strictly speaking, it must be held impossible to err as to facts through the use of pure concepts, since the penetration of concepts, however great one may think it, is also always penetration of facts. This formula, too, cannot have anything but an empirical meaning, to indicate a certain type of errors of concept and of fact, which is popularly called the use of concepts and the use of facts, whereas it is the abuse of both. [Sidenote: _Platonic and Aristotelian men._] In ordinary life it is customary to distinguish between those who cultivate ideas and those who cultivate facts, between _Platonic_ and _Aristotelian_ men. But if the Platonists seriously cultivate ideas, they cultivate facts and are also Aristotelians, and the Aristotelians cultivate ideas and are Platonists. Here, too, the difference is practical and extrinsic, not substantial; so much so that we are often astonished both at the singular clear-sightedness and penetration of the actual situation manifested by cultivators of ideas, and at the profound philosophy which we discover in the pretended cultivators of facts.