We shall rather say then that thought points to reality, and that mere nature seeks for interpretation: that mere thought and mere being both seek for reunion. Yet if in the complete reality we thus distinguish two elements, we may follow Hegel in setting the pure Idea first. It is no doubt in a way true that, as has been said, Hegel may be often read most easily if we first begin with his concluding paragraphs. In psychology and ethics the fundamental principles have assumed a more imposing, a larger, a more humanly-interesting shape, than they bear in the intangible outlines of Logic. There they are written in blacker ink and broader lines than in the grey on grey. But after all, it is only for those who have grasped the faint--yet fixed--outlines that the full-contoured figure speaks its amplest truth. The true sculptor must begin with a thorough study of anatomy. For those therefore who do not care merely for results, it is indispensable to begin--or at least to turn back to the beginning--to the Logic. No doubt the full tones of the heard and sounded harmony are the true and adequate presentation of the composer's purpose: but they will be best comprehended and appreciated by those who have thoroughly grasped the score. In Logic, so regarded, thought is no longer merely our thought. It is the constructive, relational, unifying element of reality. Without it reality would not articulately be anything for us: and such thoughts seem to be its net extract, its quintessence, its concentrated meaning. But really they are only the potent _form_ of reality. Or, more exactly, in its limits, under its phases, must come all reality if it is to be part and parcel of our intelligent possession, our certified property. Such a thought is the frame-work, the shape-giver of our world, of our communicable experience. It is the formative principle of our intelligent life, as it is the principle through which things have meaning for us, and we have meaning for and fellowship with others. It is not so rich as religion and art, perhaps it does not have the intensity of feeling and faith: but it is at the very basis of all of these, or it is the concentrated essence of what in them is explicated and developed. Humanity in these its highest energies is more than mere thought--more than mere logic: but it is still at the root thought, and it is still governed by the laws and movement of this higher logic. For this is a logic which is no mere instrument of technical reasoning, for proof or disproof: no mere code of rules for the evaluation of testimony. It is a logic which deals with a thought--or an Idea in thought-form--which is the principle of all life and reality: the way of self-criticism which leads to truth: a thought which is at home in all the phases and provinces of experience.