But Inductive Logic should have adopted a more thorough policy. There can only be one Logic, which must be both inductive and deductive, but exclusively, and in parts, neither. To achieve that task however Logic must not turn its back indifferently on what it calls metaphysics, and it must rise to a higher conception of the problems of what it calls psychology. In these circumstances the ordinary logic, in its fundamental terms, is more on the level of popular thought, than in a strictly scientific region, and does not attempt to unite the two regions, and examine the fundamental basis of thought on which scientific methods rest. The case of Concrete and Abstract will illustrate what has been said. To popular thought the sense-world is concrete: the intellectual world abstract. And so it is in the ordinary logic. To Hegel, on the contrary, the intellectual interpretation of the world of reality and experience is a truer and thus a more concrete description of it than that contained in a series of sense-terms. Now the difference between the two uses of the term is not a mere arbitrary change of names. When the philosopher denies the concreteness of the sense-world, and declares that it, as merely sensible, is only a mass of excluding elements, a 'manifold,' and in the second instance a series of abstractions, drawn out of this _congeries_ by perception, the change of language marks the total change of position between the philosophic and the popular consciousness. Reality and concreteness as estimated by the one line of thought are the very reverse of those of the other. A mere sense-world to the philosopher is a world which wants unity, which is made up of bits imperfectly adjusted to each other, and always leading us to look for an explanation of them in sources outside them. The single things we say we perceive,--the here and the now we perceive them in--are found, upon reflection and analysis, to depend upon general laws, on relations that go beyond the single,--on what is neither here nor now, but everywhere and timeless. The reality of the thing is found to imply a general system of relations which make it what it is. Sense-perception in short is the beginning of knowledge: and it begins by taking up its task piecemeal. It rests upon a felt totality: and to raise this to an intelligible totality, it must at first only isolate one attribute at a time.