Natural truth or true nature, without beginning and end, is so contradictory that it only expresses itself by shifting phenomena which are nevertheless quite true. To old line logic this contradiction appears senseless. It insists on its first, second, and third law, on its identity, its law of contradiction and excluded third, which must be either straight or crooked, cold or warm, and excludes all intermediary conceptions. And in a way it is right. For every-day use it is all right to deal in this summary fashion with thoughts and words. But it is at the same time judicious to learn from the positive outcome of philosophy that in reality and truth things do not come to pass so ideally. The logical laws think quite correctly of thoughts and their forms and applications. But they do not exhaust thinking and its thoughts. They overlook the consciousness of the inexhaustibleness of all natural creations, of which the object of logic, human understanding, is a part. This object did not fall from heaven, but is a finite part of the infinite which actually has the contradictory quality of possessing in and with its logical nature that universal nature which is superior to all logic. From this critique of the three first "fundamental laws of logic" it is apparent that the human understanding is not only everywhere identical, but also different in each individual and has a historical development. We are, of course, logically entitled to consider this faculty like all others by itself and give it a birthday. Wherever man begins, there understanding, the faculty of thought, begins. But we are philosophically and dialectically no less entitled, and it is even our duty, to know that the faculty of understanding, the same as its human bearer, has no beginning, in spite of the fact that we ascribe a beginning to them. When we trace the historical development of these two, of man and understanding, backward to their origin, we arrive at a transition to the animal and see their special nature merging into general nature. The same is found in tracing the development of the individual mind. Where does consciousness begin in the child? Before, at, or after birth? Consciousness arises from its opposite, unconsciousness, and returns to it. In consequence we regard the unconscious as the substance and the conscious as its predicate or attribute. And the fixed conceptions which we make for ourselves of the units or phenomena of the natural substance are recognized by us as necessary means in explaining nature, but at the same time it is necessary to learn from dialectics that all fixed conceptions are floating in a liquid element. The infinite substance of nature is a very mobile element, in which all fixed things appear and sink, thus being temporarily fixed and yet not fixed.