No other cognitive or practical-cognitive forms, or other subforms, beyond those which we have defined, are conceivable. The _technical knowledge,_ which is discussed in some treatises on Logic, is nothing but knowledge itself, which is always and entirely technical, preceding and conditioning the action and practice of life. The same may be said of _normative_ knowledge, by which, as with technical, it is especially meant in ordinary language to designate the whole of the pseudoconcepts. But this is erroneous, when we consider that such knowledge constitutes the true immediate precedent condition of action. The pseudoconcepts must be retranslated into individual judgments, in order that they may be able to form the basis of action, for which, as is justly remarked, we require direct and concrete perceptions of actual situations. Formulæ and abstractions aid perception only in an indirect and subsidiary manner. The so-called combined or _composite_ forms in which two or more original forms are brought together, must also be rejected, for the reason already given, that composite concepts do not exist in pure Logical thought, and consequently cannot exist in the Science of Logic, which is the science of that thought. The composite form, then, is an empirical and arbitrary determination, as may be observed, for instance, in the case in which we speak of an empirico-philosophic concept, that is, of the union (which is a successive enunciation) of an empirical concept and a philosophic concept. [Sidenote: _Identity of cognitive forms and forms of knowledge. Objections to it._] The cognitive forms having thus been established, we pass on to the question, what and how many and of what kind are the _forms of knowledge._ The reply must be that the forms of knowledge (for example, History and the natural Sciences) cannot be anything but identical with the cognitive forms, and of the same kind and same number as they. The first of these statements finds itself at once at issue with common thought, in which a profound distinction is drawn between the ordinary and the scientific man, the profane and the philosopher, the poet and the non-poet, the ignorant and the learned, layman and clergy; and again, between conversation and science, effusion of the soul and art, collection of facts and history, good sense and philosophy. It is thought that acquaintance belongs to all: every one communicates his sentiments, narrates his experiences and those of others, reasons, classifies and calculates. But art, philosophy, history and science are believed to belong to the few. That alone deserves those solemn names, which is the result of exceptional moments, when man is more than man, or at least when he is no longer one of the crowd, but belongs to an aristocracy. [Sidenote: _Empirical distinctions and their limits. _]