Think for yourself, is a phrase which people often use as if it had some special significance. The fact is, no man can think for another, any more than he can eat or drink for him: and the expression is a pleonasm. To think is in fact _ipso facto_ to be free, for thought as the action of the universal is an abstract relating of self to self, where, being at home with ourselves, and as regards our subjectivity, utterly blank, our consciousness is, in the matter of its contents, only in the fact and its characteristics. If this be admitted, and if we apply the term humility or modesty to an attitude where our subjectivity is not allowed to interfere by act or quality, it is easy to appreciate the question touching the humility or modesty and pride of philosophy. For in point of contents, thought is only true in proportion as it sinks itself in the facts; and in point of form it is no private or particular state or act of the subject, but rather that attitude of consciousness where the abstract self, freed from all the special limitations to which its ordinary states or qualities are liable, restricts itself to that universal action in which it is identical with all individuals. In these circumstances philosophy may be acquitted of the charge of pride. And when Aristotle summons the mind to rise to the dignity of that attitude, the dignity he seeks is won by letting slip all our individual opinions and prejudices, and submitting to the sway of the fact. 24.] With these explanations and qualifications, thoughts may be termed Objective Thoughts,--among which are also to be included the forms which are more especially discussed in the common logic, where they are usually treated as forms of conscious thought only. _Logic therefore coincides with Metaphysics, the science of things set and held in thoughts,_--thoughts accredited able to express the essential reality of things. An exposition of the relation in which such forms as notion, judgment, and syllogism stand to others, such as causality, is a matter for the science itself. But this much is evident beforehand. If thought tries to form a notion of things, this notion (as well as its proximate phases, the judgment and syllogism) cannot be composed of articles and relations which are alien and irrelevant to the things. Reflection, it was said above, conducts to the universal of things: which universal is itself one of the constituent factors of a notion. To say that Reason or Understanding is in the world, is equivalent in its import to the phrase 'Objective Thought.' The latter phrase however has the inconvenience that thought is usually confined to express what belongs to the mind or consciousness only, while objective is a term applied, at least primarily, only to the non-mental.