(1) The result of Dialectic is positive, because it has a definite content, or because its result is not empty and abstract nothing, but the negation of certain specific propositions which are contained in the result,--for the very reason that it is a resultant and not an immediate nothing. (2) It follows from this that the 'reasonable' result, though it be only a thought and abstract, is still a concrete, being not a plain formal unity, but a unity of distinct propositions. Bare abstractions or formal thoughts are therefore no business of philosophy, which has to deal only with concrete thoughts. (3) The logic of mere Understanding is involved in Speculative logic, and can at will be elicited from it, by the simple process of omitting the dialectical and 'reasonable' element. When that is done, it becomes what the common logic is, a descriptive collection of sundry thought-forms and rules which, finite though they are, are taken to be something infinite. If we consider only what it contains, and not how it contains it, the true reason-world, so far from being the exclusive property of philosophy, is the right of every human being on whatever grade of culture or mental growth he may stand; which would justify man's ancient title of rational being. The general mode by which experience first makes us aware of the reasonable order of things is by accepted and unreasoned belief; and the character of the rational, as already noted (§ 45), is to be unconditioned, and thus to be self-contained, self-determining. In this sense man above all things becomes aware of the reasonable order, when he knows of God, and knows Him to be the completely self-determined. Similarly, the consciousness a citizen has of his country and its laws is a perception of the reason-world, so long as he looks up to them as unconditioned and likewise universal powers, to which he must subject his individual will. And in the same sense, the knowledge and will of the child is rational, when he knows his parents' will, and wills it. Now, to turn these rational (of course positively-rational) realities into speculative principles, the only thing needed is that they be _thought._ The expression 'Speculation' in common life is often used with a very vague and at the same time secondary sense, as when we speak of a matrimonial or a commercial speculation. By this we only mean two things: first, that what is immediately at hand has to be passed and left behind; and secondly, that the subject-matter of such speculations, though in the first place only subjective, must not remain so, but be realised or translated into objectivity.