This point becomes still more obvious by considering in greater detail the two factors involved in the act of cognition. The first factor is the Given. "Being given" is not a quality of the Given, but merely a term expressing its relation to the second factor in the act of cognition. This second factor, viz., the conceptual content of the Given, is found by our thought in the act of cognition to be necessarily connected with the Given. Two questions arise: (1) Where are the Given and the Concept differentiated? (2) Where are they united? The answer to these two questions is to be found, beyond any doubt, in the preceding discussions. They are differentiated solely in the act of cognition. They are united in the Given. Thence it follows necessarily that the conceptual content is but a part of the Given, and that the act of cognition consists in re-uniting with each other the two parts of the world-picture which are, at first, given to it in separation. The given world-picture thus attains its completion only through that mediate kind of givenness which thinking brings about. In its original immediacy the world-picture is altogether incomplete. If the conceptual content were from the first united with the Given in our world-picture, there would be no cognition. For, no need could ever arise of transcending the Given. So, again, if by thinking and in thinking we could create the whole world-content, once more there would be no cognition. For, what we create ourselves we do not need to cognise. Hence, cognition exists because the world-content is given to us originally in a form which is incomplete, which does not contain it as a whole, but which, over and above what it presents immediately, owns another, no less essential, aspect. This second aspect of the world-content--an aspect not originally given--is revealed by cognition. Pure thinking presents in the abstract, not empty forms, but a sum of determinations (categories) which serve as forms for the rest of the world-content. The world-content can be called REALITY only in the form which it acquires through cognition and in which both aspects of it are united. VI THEORY OF KNOWLEDGE WITHOUT PRESUPPOSITIONS VERSUS FICHTE'S THEORY OF SCIENCE