and of the triangle and of free motion, which are universal without being concrete. There is nothing left to do, therefore, but to baptize them; selecting some of the many names that are applied, and often applied, sometimes to the one, sometimes to the other of the two forms, or indifferently to both, and giving to each of them a particular name, which will be constant in this treatise. We shall then call the first, that is to say, those which are concrete and not universal, _empirical_ pseudoconcepts; and the second, or those which are universal and not concrete, _abstract_ pseudoconcepts; or, taking as understood for brevity's sake, the general denomination (pseudo), _empirical concepts_ and _abstract concepts._ [Sidenote: _The other characteristics of the pure concept._] Thus, of the three characteristics of the concept which we have exhibited, the second and the third constitute, as we can now see, one only, which is stated in a double form, solely in order to deny and to combat these two one-sided forms which we have called empirical and abstract concepts. But, on the other hand, it is easy to see that the characteristics of the concept are not exhausted in the two that remain, namely, in expressivity or cognizability, and in transcendence or concrete universality. Others can reasonably be added, such as _spirituality, utility, morality,_ but we shall not dwell upon these, because either they belong to the general assumption of Logic, that is, to the fundamental concept of Philosophy as the science of spirit, or they are more conveniently made clear in the other parts of this Philosophy. The concept has the character of spirituality and not of mechanism, because reality is spiritual, not mechanical; and for this reason we have to reject every mechanical or associationist theory of Logic, just as we have to reject similar doctrines in Æsthetic, in Economic and in Ethic. A special discussion of these views seems superfluous, because they are discussed and negated, that is to say, surpassed, in every line of our treatise. The concept has the character of utility, because, if the theoretic form of the spirit be distinct from the practical, it is not less true, by the law of the unity of the spirit, that to think is also an act of the will, and therefore, like every act of the will, it is teleological, not antiteleological; useful, not useless. And, finally, it has the character of morality, because its utility is not merely individual, but, on the contrary, is subordinated to and absorbed in the moral activity of the spirit; so that to think, that is, to seek and find the true, is also to collaborate in progress, in the elevation of Humanity and Reality, it is the denial and overcoming of oneself as a single individual, and the service of God. [Sidenote: _The origin of the multiplicity and unity of character of the concept._]