The positive outcome of philosophy has for its climax the understanding that the world is multifarious, and that this multiplicity is uniform in possessing the universal nature in common. The sciences must represent these objects in such a contradictory way, because all things live in reality in this contradiction. What the museum zoologists and the herbarium botanists have accomplished on the field of zoology and botany in the category of space, has been accepted by the Darwinians with the addition of the variety of those subjects in the category of time. Either class of scientists categorizes, classifies, systematizes. The chemists do the same with substances and forces, and so does Hegel with his categories of being and not being, quantity and quality, substance and attribute, thing and quality, cause and effect, etc. He makes all things flow into one another, rise, pass, move, and he is right in doing so. Everything moves and belongs together. But that which Hegel missed and which is added by us consists in the further perception that the flow and the variability of the categories just quoted is only an illustration of the necessary variability and interaction of all thoughts and conceptions, which are, and must be, nothing but illustrations and reflexes of the universal life. However, the idealist philosophers who have all of them contributed materially toward this ultimate special knowledge, are still more or less under the mistaken impression that the process of thinking is the true process and the true original, and that the true original, nature or the material universe, is only a secondary phenomenon. We now insist on having it understood that the cosmic interaction of phenomena, the universal living world, is the truth and life. Is the world a concept? Is it an idea? It may be conceived and grasped by the mind, but it does and is more than that. It surpasses our understanding in the past, the present, and the future. It is infinite in quantity and quality. How do we know that? We say in the same breath that we do not know everything which is passing, has passed, and will pass in the world; we do not understand the whole, and yet we claim to have fully understood that this whole universe is not a mere idea, but something absolute, something more than a conception or an intuitive knowledge, something real and true, something infinite. How do we solve this contradiction?