Since all subdivision of the logical form of the concept has been excluded, the multiplicity of concepts can be referred only to the variety of the objects, which are thought in the logical form of the concept. The concept of _goodness_ is not that of _beauty_; or rather, both are logically the same thing, since both are logical form; but the aspect of reality designated by the first is not the same aspect of reality as is designated by the second. [Sidenote: _Multiplicity of the concepts, and the logical difficulty arising therefrom. Necessity of overcoming it._] But here arises the difficulty. How can it be that since in the concept we deal with reality, in its universal aspect, we yet obtain so many various forms of reality, that is, so many distinct concepts (for example, passion, will, morality, imagination, thought, and so on), so many _universals,_ whereas the concept should give us _the universal._ If this variety were not overcome or capable of being overcome by the concept, we should have to conclude that the true universal is not attainable by thought, and to return to scepticism, or at least to that peculiar form of logical scepticism which makes the consciousness of unity an act of the inner life, which cannot be stated in terms of logic; that is, mysticism. The distinction of the concepts, one from another, in the absence of unity, is separation and atomism; and it would certainly not be worth while getting out of the multiplicity of representations if we were then to fall into that of the concepts. For this, no less than the other, would issue in a _progressus ad infinitum,_ for who would ever be able to affirm that the concepts which were discovered and enumerated were all the concepts? If they be ten, why should they not be, if better observed, twenty, a hundred, or fifty thousand? Why, indeed, should they not be just as numerous as the representations, that is to say, infinite? Spinoza, who counted, without mediating between them, two attributes of substance, thought and extension, admitted, with perfect coherence, that two are known to us, but that the attributes of Substance must in reality be considered infinite in number. [Sidenote: _Impossibility of eliminating it._]