All this becomes clearer in the doctrine of Hegel, where the categories are not only those of logical thought or subjective thought, concept, judgment, syllogism; but also those of quality, quantity and measure, essence, phenomenon and reality, with their subforms and transitions, and those of the objective concept, mechanism, chemism, and teleology, and those of the Idea, life, knowing, and the absolute Idea. The Hegelian, Kuno Fischer, makes certain declarations in his _Logic_ to which it is expedient to give heed. Following the example of the master, he was induced to include knowing and willing among the categories; "It may at first sight seem strange (he says), that knowing and willing should appear here as logico-metaphysical concepts, as categories. Knowledge has need of categories; but is knowledge itself a category? Willing belongs to Psychology and Morality, not to Logic and Metaphysic. It seems, then, that the categories lose themselves now in Physics or Physiology, by means of concepts such as those of mechanism and organism, now in Psychology and Ethics, with the concepts of knowing and of willing. Objections of this sort have often been made. We have shown that the concept must be thought as object, and that the concept of object demands that of mechanism: the justification of the thing resides in this proof. Willing and knowing are indeed categories. If the test, by which we recognize the categories, consists in that they are valid, not only for certain objects, but for all, and in that they should express the universal nature of things, it is not difficult to see in what a profoundly significant way knowing and willing emerge triumphantly from such a test. They belong not only to what are called the faculties of the human spirit, but in truth to the _very conditions of the world._ If the world must be understood as end it must also be understood as willing; for the end without the willing is nothing. ... If knowing and willing were only a small human province of the world, they would certainly not be categories. Their concept would belong not to metaphysic, but to the anthropological sciences. Since they are, on the contrary, both of them cosmic principles, universal concepts, without which the concept of objects and of the world cannot be thoroughly thought and known, for that reason they necessarily have the value of categories. And since, in truth, they compose the concept of the world, they are the supreme categories."[1] This argument amounts to saying, that whenever a concept is truly universal (not restricted to this or that class of manifestations of reality and therefore empirical), whenever a concept is a pure concept, it is always a category. This thesis is most exact, but it amounts to excluding such a search from pure Logic, which does not give the concepts or concept of reality, but only the _concept of the concept._ The attempt of Hegel to embrace