The concept, then, is not representation, nor is it a mixture and refinement of representation. It springs from representations, as something implicit in them that must become explicit; a necessity whose premisses they provide, but which they are not in a position to satisfy, not even to affirm. The satisfaction is afforded by the form of knowledge which is no longer representative but logical, and which occurs continually and at every instant in the life of the Spirit. To deny the existence of this form, or to prove it illusory by substituting other spiritual formations in its place, is an attempt which has been and is made, but which has not succeeded and does not succeed, and which, therefore, may be considered desperate. This series of manifestations, this aspect of reality, this form of spiritual activity, which is the Concept, constitutes the object of Logic. [Footnote 1: See the first volume of this _Philosophy as Science of the Spirit; Æsthetic as Science of Expression._] II THE CONCEPT AND THE PSEUDOCONCEPTS [Sidenote: _Concepts and conceptual fictions._] By distinguishing the concept from representations, we have recognized the legitimate sphere of representation, and have assigned to it in the system of spirit the place of an antecedent and more elementary form of knowledge. By distinguishing the concept from states of the soul, from efforts of the will, from action, it is intended also to recognize the legitimacy of the practical form, although we are not here able to enlarge upon its relations with the cognitive form.[1] But by distinguishing the concept from _fictions,_ it would almost seem that in their case we have not explicitly admitted any legitimate province, that, indeed, we have implicitly denied it, since we have adopted for them a designation which in itself sounds almost like a condemnation. This point must be made clear; because it would be impossible to go further with the treatment of Logic, if we left doubtful and insecure, that is, not sufficiently distinguished, one of the terms, from which the concept must be distinguished. What are conceptual fictions? Are they false and arbitrary concepts, morally reprehensible? Or are they spiritual products, which aid and contribute to the life of the spirit? Are they avoidable evils, or necessary functions? [Sidenote: _The pure concept as ultra- and omnirepresentative._]