We have dropped attribute after attribute until we have reached the last possible analysis; but we do not stop here, but by the assumption of attributes we again reach the highest possible synthesis. This must be the method of the divine activity, successive differentiation and integration, the closing in of a mighty circle of infinity, embracing all the finite, but never losing the essential characteristic of the infinite. Now, if this also represent the exact movement of the finite mind in action--that is, in reasoning, man must be God. Man is finite. Even his infinite is only the immeasurable--not that which is without the category of measure. He cannot begin where the Infinite begins, at the highest possible generalization,--but he must begin with the finite. If what we have shown above be true, man must begin with the individual, and the first mental act of the positive character of thinking, is the reference of this individual notion to a class. Now the _class-notion_ is the same as the individual notion, less certain attributes as _individual_ attributes, but gathered into a larger whole. This process is plainly integration; we are rejecting from the new conception whatever prevents enlarging the class. Each higher generalization involves all the attributes of the lower, not individually, but specifically or generically. In the final generalization, extension and intension coalesce. Just as we reach the individual by differentiating a universal through successive negations, we reach the universal again, by integration, by successively denying the negations through which we just now differentiated. The movement of the finite mind in reasoning is thus from the individual through the universal to the individual again. Science thus parts into two great branches--one seeking to establish principles by what we have called integration, and the other the elucidation of facts by _a priori_ reasoning instead of observation. That is, the aim of true science is to free man from the restrictions of the finite, and to place him in possession of the infinite--the closing in of a lesser circle of infinite truth, yet never losing hold upon the finite. In accordance with this view we see science pursuing its integrations until it has identified as composing an essential unity all the various manifestations of force. This is the finite becoming the infinite, for unity is, in so far, infinity--God is one, a unity, not a unit. But we also see science going beyond this point, and by a new series of differentiations reaching truths new to experience, if indeed not impossible to experience.