Trendelenburg, then, has expressed his case very obscurely. Both methods of study, if employed one-sidedly, entirely misconceive the art of thinking. The philosophers err when they regard the intellect as the only source of understanding and truth; it is only a part of truth and must be supplemented by all the rest of the world. On the other hand, the empirical thinkers err when they look for understanding and truth exclusively in the outer world, without taking into account the intellectual instrument by the help of which they lift their treasures. In fact, such one-sided philosophers exist only in theory; I mean there are some who imagine that truth could be one-sided. But in practice they all testify, much against their will, to the inevitable interconnection of matter and mind, of inside and outside. In the practical use of the intellect everybody shows that the part operates in the whole, and that the whole is active in its parts. We know _a priori_ that the universe is a whole. The universal existence can be conceived only as of one kind or nature. The mere thought that there might be something which does not partake of the nature of the universe is no thought, because it is a thought without sense or reason. The whole world is the supreme being, though I grant that we have but a vague conception of it. We have as yet no detailed, true, conception of the universe, but it is gradually acquired in the course of science. Still, our conception will never be perfect because details are infinitesimal and the absolute being is infinite growth. As to details, we know them more or less accurately and yet not accurately, because even the most minute part of the infinite is infinite. All science has searched in vain for atoms. What our understanding knows, has always been nothing but predicates or attributes of truth, although they are true attributes and are truly understood by us.