Other thinkers have not abandoned all contact with classical German philosophy; but, in comparison with the thoughts of Kant and of Kant's great pupils, they seem like children. They try to lift the weapons of the Titans, and either they do not move them at all or they let them fall from their hands, wounding themselves with them, but failing to grip them. The thoughts of Schelling and of Hegel indeed were discredited, but not touched; and those of Kant were touched, but ill-treated. In the most esteemed Logics of this description, such as those of Sigwart and of Wundt, the capital distinction between pure concepts and representative concepts, between _universalia_ and _generalia,_ has no prominence at all. Sigwart is obliged to complete the knowledge obtained from naturalistic and mathematical procedure by faith and by a gradual elevation to the idea of God. Wundt, who does not attribute to philosophy a method which is proper to it and different from that of the other forms of knowledge, conceives the final result of metaphysical thought as the position of a perpetual hypothesis. In the Logic of Lotze, who combated Hegelianism and revived transcendentalism and theism, there is just a luminous streak, a faint trace, of the idealist philosophy. Lotze understands that it is impossible to form (empirical) concepts by simply cancelling the varying parts of representations and preserving the constant parts, and recognizes that the formation of concepts presupposes the concept: the universal is made with the universal. He strives to issue from this circle by positing a _primary_ universal, not formed by the method of the others, but such that thought finds it in itself. This primary universal has nothing particular and representative; and only by means of it is it possible to combine heterogeneous and to differentiate homogeneous elements, and to form the ideas of size, of more or less, of one and of many and such like, with which the _second_ universals of the synthesis are afterwards constructed.[23] [Sidenote: _New gnoseology of Science. The Economic theory of the scientific concept._]