The first thing which Aristotle has indicated in the foregoing is thus the genus, which is predicated of a man, but which is not in him, at least not as a particular quality; the brave man, for example, is an actual, but expressed as a universal conception. In formal logic and its conceptions and definitions there is always present opposition to an actual; and the logical actual is in itself something thought, bravery thus being, for example, a pure form of abstraction. This logic of the understanding seeks, however, in its three stages to imitate the categories of the absolute. The conception or definition is a logical actual, and thus in itself merely something thought, _i.e._ possible. In the judgment this logic calls a conception A the actual subject and connects with it another actual as the conception B; B is said to be the conception and A to be dependent on it—but B is only the more general conception. In the syllogism necessity is said to be simulated: even in a judgment there is a synthesis of a conception and something whose existence is assumed; in the syllogism it should bear the form of necessity, because both the opposites are set forth in a third as through the _medius terminus_ of reason, _e.g._ as was the case with the mean of virtue (_supra_, p. 206). The major term expresses logical being and the minor term logical potentiality, for Caius is a mere potentiality for logic; the conclusion unites both. But it is to reason that life first unfolds itself, for it is true reality. What comes second in Aristotle is the universal, which is not the genus, _i.e._ it is not in itself the unity of universal and particular—nor is it absolute individuality and hence infinitude. This is the moment or predicate in a subject certainly, but it is not absolutely in and for itself. This relation is now expressed through οὐ λέγεται; for ὅ λέγεται is that which, as universal in itself, is likewise infinite. The third is the particular which is predicated: just as science in itself is infinite and thus the genus, _e.g._ of the grammatical art; but at the same time as universal, or as not individual, it is the moment of a subject. The fourth indicated by Aristotle is what is called immediate conception—the individual. The reservation that something such as a definite grammatical art is also in a subject, has no place here, for the definite grammatical art is not really in itself individual.