This brings us to the third branch of Logic,--the theory of the Notion, or Grasp of Thought.[2] The theory of Causality, with which the second branch closed, continued to let the thought fall asunder into two unequal halves--always however in relation or connexion with each other. But in the present part of the Logic the two halves are re-united, or in their difference their identity is also recognised. Instead of a cause of a thing (which is separate from it in order), we have a concept which is its principle of unity, its universal in which it is individualised. Instead of incessant and endless Relativity, we have Development. By development is meant self-specification, or self-actualisation: the thing is what it becomes, or while it changes it remains identical with itself. The Category or Development is the category or method of philosophic or speculative science: just as Being corresponded to natural thought, and Relativity or Reflection to metaphysical and realistic science. According to the law of Development diversity and unity both receive their due. Mere unity or Being reappears now as Universality or Generality. Mere diversity, or the relativity of essence, re-appears as Particularity, or the speciality of details. And the union of the two is seen in the Individualised notion or real object. In other words, the true thought which really grasps and gets all round its object, which is a real whole, is a Triplicity: it is first seen all as the ground or self-same, the possibility--secondly, all as the existence in details, and difference, the actuality or contingency--and thirdly, all as the self-same in difference, and the possible in actuality. Every object in its full reality is an innate movement; and to grasp it wholly we must apprehend it as such a self-evolving and self-involving unity of elements, in each of which however it is whole and entire. Thus the Notion embraces the three elements or factors of universal, particular and individual. These three elements first rise to independence and get their full significance or explication in the syllogism, with its three terms and judgments, exhibiting the various ways in which any two of these elements in thought are brought into unity by means of the third. This adequate form is a system or organic unity which contains in itself the premisses of its conclusion or the means to its realisation,--which is a process within itself, and when complete and self-supporting perforce gives itself reality.