A composition is, as we know, not thoroughly conned by rote, until one attaches no meaning to the words. The recitation of what has been thus got by heart is therefore of course accentless. The correct accent, if it is introduced, suggests the meaning: but this introduction of the signification of an idea disturbs the mechanical nexus and therefore easily throws out the reciter. The faculty of conning by rote series of words, with no principle governing their succession, or which are separately meaningless, e.g. a series of proper names, is so supremely marvellous, because it is the very essence of mind to have its wits about it; whereas in this case the mind is estranged in itself, and its action is like machinery. But it is only as uniting subjectivity with objectivity that the mind has its wits about it. Whereas in the case before us, after it has in intuition been at first so external as to pick up its facts ready-made, and in representation inwardises or recollects this datum and makes it its own,—it proceeds as memory to make itself external in itself, so that what is its own assumes the guise of something found. Thus one of the two dynamic factors of thought, viz. objectivity, is here put in intelligence itself as a quality of it.—It is only a step further to treat memory as mechanical—the act implying no intelligence—in which case it is only justified by its uses, its indispensability perhaps for other purposes and functions of mind. But by so doing we overlook the proper signification it has in the mind. § 464. If it is to be the fact and true objectivity, the mere name as an existent requires something else,—to be interpreted by the representing intellect. Now in the shape of mechanical memory, intelligence is at once that external objectivity and the meaning. In this way intelligence is explicitly made an _existence_ of this identity, i.e. it is explicitly active as such an identity which as reason it is implicitly. Memory is in this manner the passage into the function of _thought_, which no longer has a _meaning_, i.e. its objectivity is no longer severed from the subjective, and its inwardness does not need to go outside for its existence.