The Notion or _Begriff_ is where Hegel makes his special mark on Logic. Schelling, even, following on Kant, had (like Schopenhauer after him) lauded the merit of the Intuition at the expense of the mere notion[3] and expressed himself surprised at Hegel's use of the word. But what Hegel wants first to insist upon is that the Intuition or Perception (_Anschauung_) is built upon the Notion--that it is only because there is a universal principle in its details that the individual reality of the percept is assured. That we can elicit a notion from a perception is only possible because it is implicitly dominated by a universal. Secondly, Hegel wishes to note (as elsewhere) that the full adequate notion, the notion as self-explaining and self-constituting, is all that is meant by the object. Thus the Notion or Subject_--Causa Sui_--when it is fully realised in the plenitude of its elements or differences,--when each element has scope of its own, is the Object--the actual and individualised total of thought, or syllogism in reality. This objective world or Object appears in three forms. An Object is either a mechanical, a chemical, or a teleological object. The terms mechanical and chemical are not to be understood in the narrow sense of a machine or chemical compound. They are to be taken in an analogical sense, just as J. S. Mill speaks of a chemical or geometrical method of treating social problems. The object or realised notion is mechanical, when the unification of the members in the totality comes or seems to come from without, so that the whole or universal they form is external and almost indifferent to the particulars, and only arranges them. An object is chemical, when the connexion or genesis of the compound from its factors is not evident: when the elements are as it were lost, and only give rise to a fresh particular. An object is teleological, when the universal is, though not distinctly conceived as realised, still always as tending to be realised by the particulars. And in each of these grades the object comes more and more to be seen to be a self-enacting, self-legislating being; more and more a due pendant to the subject-notion. Modern science is a vehement opponent of teleology: and with justice, so far as in teleology, means and end fall apart. But it is mistaken in supposing itself to return to the mechanical point of view. On the contrary its success is most generally secured by rising to the point of view given by the Idea of Life, and by looking upon the objective world as an Organism, that is, as the notion in objectivity, soul indissolubly united with body. But even the Idea of Life, in which we enter the third stage of the notion, is defective as a representation of the truth of Objectivity: for body and soul must part. The conception of an Organism or living being is too crude. Reality is no doubt well described as alive: the Absolute well defined as Life. But