An opposite, but not less serious error, would be to conceive the grades of the concept as distinct only _abstractly,_ thus making abstract concepts of distinct concepts. The abstract distinction is unreal; and that of the concept is real; and the reality of the distinction (since here we are dealing with the concept) is precisely _ideality,_ not _abstraction._ The universal, and therefore also all the forms of the universal, are found in every minutest fragment of life, in the so-called physical atom of the physicists, or in the psychical atom of the psychologists; the concept is therefore all distinct concepts. But _each one of them is, as it were, distinct in that union_; and in the same way as man is man, in so far as he affirms all his activities and his entire humanity, and yet cannot do this, save by specializing as a scientific man, a politician, a poet, and so on. In the same way the thinker, when thinking reality, can think it only in its distinct aspects, and in this way only he thinks it in its unity. A work of Art and a philosophical work, an act of thought or of will, cannot be taken up in the hand or pointed out with the finger; and it can be affirmed only in a practical and approximate sense that this book is poetry, and that philosophy, that this movement is a theoretic or practical, a utilitarian or a moral act. It is well understood that this book is also philosophy; and that it is also a practical act; just as that useful act is also moral, and also theoretic; and _vice versa._ But to think a certain intuitive datum and to recognize it as an affirmation of the whole spirit, is not possible save by thinking its different aspects distinctly. This renders possible, for example, a criticism of Art, conducted exclusively from the point of view of Art; or a philosophical criticism, from the exclusive point of view of philosophy; or a moral judgment, which considers exclusively the moral initiative of the individual, and so on. And therefore, here as in the preceding case, it is needful to guard against forcing the comparison with history too far, and conceiving, in history, the possibility of divisions as rigorous as in the concept. If distinct concepts be not _existences,_ existences are not _distinct_ concepts; a fact cannot be placed in the same relation to another fact, as one grade of the concept to another, precisely because in every fact there are all the determinations of the concept, and a fact in relation to another fact is not a conceptual determination.