[Sidenote: _Summary of results as to the forms of acquaintance._] The result of the preceding enquiries into the constitution of the cognitive spirit can be resumed, for mnemonic purposes, by saying that there are _two pure theoretic_ forms, _the intuition_ and _the concept,_ the second of which is subdivided into _judgment of definition and individual judgment,_ and that there are two modes of _practical_ elaboration of knowledge, or of formation of pseudoconcepts, the _empirical concept and the abstract concept,_ from which are derived the two subforms of judgment of _classification_ and of judgment of _enumeration._ If the methods in use in the mediæval schools or in those of Port-Royal (which were not without their utility) were still in vogue, we should be able to embody these results in a few _mnemonic verses,_ which would render the distinctions we have made easy to impart. Easy to impart, but not understood, or worse, ill understood; because, as we know, both the scheme of classification here adopted and the arithmetical determination of two or more forms are not truly logical thoughts adequate to the representation of the process of the real and of thought. Our grouping constructed to help the memory must therefore be interpreted with the aid of the developments offered above, and not only corrected, but altogether resolved in them. In these developments, the intuition and the concept have appeared as two forms, not capable of co-ordination, but both distinct and united. The judgment of definition and the individual judgment have appeared as logically identical, divisible only from an external or literary point of view, that is to say, by the greater or less importance attached either to the predicate or to the subject. Further, the formation of the pseudoconcepts is outside theory, although founded upon theoretic elements; it belongs essentially, not to the cognitive spirit, but to the practical spirit. And if their subdivision into empirical and abstract concepts is necessary, the necessity is founded upon the fact, that only in these two modes can the concept be practically developed, when its synthetic unity is arbitrarily split up into two one-sided forms. Finally, the two fundamental forms of the spirit themselves, the theoretic and the practical, are not co-ordinate with one another, nor capable of arithmetical enumeration. The one is in the other, the one is correlative to the other, because the one presupposes the other. [Sidenote: _Non-existence of technical forms, and of composite forms._]