procedure, a negative practice, which ignores facts on the pretense that they are irrational, but it is not a positive understanding, not an intelligent knowledge, such as manifests itself by the conciliation of contradictions. If our study aims to ascertain what is universally human and reasonable, and if these predicates are given only to actions which are reasonable and practicable for all men, at all times, and under all conditions, then such concepts are absolute, indeterminate, and to that extent meaningless, indefinite generalities. We are stating such universal and indeterminate, and therefore unimportant and unpractical concepts, when we say that physically the whole is greater than a part, or that morally the good is preferable to the bad. The object of reason is that which is general, but it is the generality of some concrete object. The practice of reason deals with individual and concrete objects, with the things which are the opposite of the general, with special and concrete knowledge. In order to perceive in physics whether we are dealing with a part or with the whole object, we must handle definite and concrete objects or phenomena. If we desire to ascertain what is morally preferable as good or bad, we must start out with a definite quantity of human needs. Abstract and general reason, with its socalled eternal and absolute truths, is a phantasmagoria of ignorance which binds the rights of the individual with crushing chains. Real and true reason is individual, it cannot produce any other but individual perceptions, and these perceptions cannot be generalized to any greater extent than the general material with which they operate. Only that is universally reasonable which is acknowledged to be so by all reasons. If the reason of some time, class, or person is referred to as rational, and if some other time, class or person considers it irrational; if, for instance, the Russian noble considers serfdom a rational institution and the English bourgeois the so-called liberty of his wage worker, both of these institutions are not absolutely rational, but only relatively, only in a more or less limited circle.