Class logic teaches that contradictory things cannot exist. According to it, a thing cannot be genuine and false at the same time. This class logic has a narrow conception of existence. It has only observed that there are many different things in nature, but has overlooked the fact that all these things have also a general nature. We, on the other hand, recognize that every thing, every person, is a part of the infinite world and partakes of its general nature, is eternal and perishable, true and untrue, great and small, one sided and manyfold, in short contradictory. Before and after Socrates, philosophy and religion have searched for the genuine, right, good, true, and beautiful, but have reached no harmonious results. But it cannot be denied that in the course of the centuries the problem has become clearer and clearer. The great names of Pythagoras, Socrates, Plato, Aristotle, Bacon, Cartesius, Spinoza, Leibniz, Kant, Hegel, are milestones on the highway of this progress. The evolution is apparent, but the interrelation between the intellectual and physical, and especially between intellectual and economic evolution, is much ignored. The bridge between mind and body was not found, and philosophical evolution has been regarded up to our day as a purely mental process accomplished by one or two dozen of famous brains. I wish to point out to you now, that proletarian logic is the continuation of the preceding research after the genuine, true, good, and beautiful. It teaches how to conceive of these ideals logically, and it has not so much proceeded from any one talented brain, but is rather the product of the entire cosmic process. Philosophical brains have developed the science of logical thought only to the extent that the material development of the world has stimulated them to do so. You must regard the human brains only as secondary levers of the universal lever which is not only genuine, true, good, and beautiful, but truth, goodness, and beauty itself, or the world and the absolute. The understanding of the absolute which is called "good Lord," and then again "the bad world," in other words the selfsufficient cosmos, is very inconvenient to the wisdom of the professors, and they are attempting to assign it to a special study which they call "metaphysics." This division of labor is not introduced for the purpose of making research more productive, but of surrounding this study by mysterious darkness. The professors who lecture to the young people on formal logic set aside the ancient research after the true, the good, the beautiful, and try to place these ideals outside of the light of science in order to be able to preserve them unchanged in the tabernacle of faith.