I remember reading in a satirical paper the question: "What is a gentleman? Answer: A gentleman is a loafer with money, and a loafer is a gentleman without money." Just as these two types of men are essentially alike and differ only in the small matter of money, so you should remember that there are no essential differences, that all differences are merely matters of attributes and qualities of the same absolute world substance. To distinguish correctly and logically, that is the point which logic is aiming to teach us. To make distinctions is the function which is also called perceiving, knowing, understanding, comprehending. When you consider that this function is innate in man, and that man together with his faculty of understanding is innate in nature, then you recognize all distinctions and the distinguished objects as attributes of the undistinguished One, of the absolute, compared to which all things are only relative things, in other words, attributes. I am endeavoring to make clear to you that logical thinking requires the awakening of the consciousness of the one supreme general nature. And you must not think of this sum of all existence in the stupid way in which people used to think of the animal kingdom before Darwin, but regard the world as a living organic unit, from which the faculty of understanding has blossomed the same as all other things. In the logic of the narrow-minded, all animal species are widely separated, without any living interconnection, while Darwin has demonstrated the uniform process, the intermingling life in multiform creation. The illustration of this famous zoologist of the transition from one species to another may serve as an example of the logical transitions in the world process, in which all differences are but undulations. All our classifications must always remember the undivided basis on which they are resting. We have shown that the intellect divides the universal nature, classifies and analyzes it, and we have learned of the universal nature that it not only furnishes to the intellect the material for its work, but also that the world comprises within its general process the intellectual process, that the intellectual movement is a specialization of the natural movement.