(1) To speak of thought or objective thought as the heart [and soul of the world, may seem to be ascribing consciousness to the things of nature. We feel a certain repugnance against making thought the inward function of things, especially as we speak of thought as marking the divergence of man from nature. It would be necessary, therefore, if we use the term thought at all, to speak of nature as the system of unconscious thought, or, to use Schelling's expression, a petrified intelligence. And in order to prevent misconception, thought-form or thought-type should be substituted for the ambiguous term thought.
From what has been said the principles of logic are to be sought in a system of thought-types or fundamental categories, in which the opposition between subjective and objective, in its usual sense, vanishes. The signification thus attached to thought and its characteristic forms may be illustrated by the ancient saying that 'νοῧς governs the world,' or by our own phrase that 'Reason is in the world: which means that Reason is the soul of the world it inhabits, its immanent principle, its most proper and inward nature, its universal. Another illustration is offered by the circumstance that in speaking of some definite animal we say it is (an) animal. Now, the animal, quâ animal, cannot be shown; nothing can be pointed out excepting some special animal. Animal, quâ animal, does not exist: it is merely the universal nature of the individual animals, whilst each existing animal is a more concretely, defined and particularised thing. But to be an animal,—the law of kind which is the universal in this case,—is the property of the particular animal, and constitutes its definite essence. Take away from the dog its animality, and it becomes impossible to say what it is. All things have a permanent inward nature, as well as an outward existence. They live and die, arise and pass away; but their essential and universal part is the kind; and this means much more than something common to them all.
If thought is the constitutive substance of external things, it is also the universal substance of what is spiritual. In all human perception thought is present; so too thought is the universal in all the acts of conception and recollection; in short, in every mental activity, in willing, wishing and the like. All these faculties are only further, specialisations of thought. When it is presented in this light, thought has a different part to play from what it has if we speak of a faculty of thought, one among a crowd of other faculties, such as perception, conception and will, with which it stands on the same level. When it is seen, to be the true universal of all that nature and mind contain, it extends its scope far beyond all these, and becomes the basis of everything. From this view of thought, in its objective meaning as νους, we may next pass to consider the subjective sense of the term. We say first, Man is a being that thinks; but we also say at the same time, Man is a being that perceives and wills. Man is a thinker, and is universal: but he is a thinker only because he feels his own universality. The animal too is by implication universal, but the universal is not consciously felt by it to be universal: it feels only the individual. The animal sees a singular object, for instance, its food, or a man. For the animal all this never goes beyond an individual thing. Similarly, sensation has to do with nothing but singulars, such as this pain or this sweet taste. Nature does not bring its "νοῦς" into consciousness: it is man who first makes himself double so as to be a universal for a universal. This first happens when man knows that he is 'I.' By the term 'I' I mean myself, a single and altogether determinate person. And yet I really utter nothing peculiar to myself, for every one else is an 'I' or 'Ego,' and when I call myself 'I,' though I indubitably mean the single person myself, I express a thorough universal. 'I,' therefore, is mere being-for-self, in which everything peculiar or marked is renounced and buried out of sight; it is as it were the ultimate and unanalysable point of consciousness We may say 'I' I and thought are the same, or, more definitely, 'I' is thought as a thinker. What I have in my consciousness, is for me. 'I' is the vacuum or receptacle for anything and everything: for which everything is and which stores up everything in itself. Every man is a whole world of conceptions, that lie buried in the night of the 'Ego.' It follows that the 'Ego' is the universal in which we leave aside all that is particular, and in which at the same time all the particulars have a latent existence. In other words, it is not a mere universality and nothing more, but the universality which includes in it everything. Commonly we use the word 'I' without attaching much importance to it, nor is it an object of study except to philosophical analysis. In the 'Ego,' we have thought before us in its utter purity. While the brute cannot say 'I,' man can, because it is his nature to think. Now in the 'Ego' there are a variety of contents, derived both from within and from, without, and according to the nature of these contents our state may be described as perception, or conception, or reminiscence. But in all of them the 'I' is found: or in them all thought is present. Man, therefore, is always thinking, even in his perceptions: if he observes anything, he always observes it as a universal, fixes on a single point which he places in relief, thus withdrawing his attention from other points, and takes it as abstract and universal, even if the universality be only in form.
In the case of our ordinary conceptions, two things may happen. Either the contents are moulded by thought, but not the form: or, the form belongs to thought and not the contents. In using such terms, for instance, as anger, rose, hope, I am speaking of things which I have learnt in the way of sensation, but I express these contents in a universal mode, that is, in the form of thought. I have left out much that is particular and given the contents in their generality: but still the contents remain sense-derived. On the other hand, when I represent God, the content is undeniably a product of pure thought, but the form still retains the sensuous limitations which it has as I find it immediately present in myself. In these generalised images the content is not merely and simply sensible, as it is in a visual inspection; but either the content is sensuous and the form appertains to thought, or vice versâ. In the first case the material is given to us, and our thought supplies the form: in the second case the content which has its source in thought is by means of the form turned into a something given, which accordingly reaches the mind from without.
(2) Logic is the study of thought pure and simple, or of the pure thought-forms. In the ordinary sense of the term, by thought we generally represent to ourselves something more than simple and unmixed thought; we mean some thought, the material of which is from experience. Whereas in logic a thought is understood to include nothing else but what depends on thinking and what thinking has brought into existence. It is in these circumstances that thoughts are pure thoughts. The mind is then in its own home-element and therefore free: for freedom means that the other thing with which you deal is a second self—so that you never leave your own ground but give the law to yourself. In the impulses or appetites the beginning is from something else, from something which we feel to be external. In this case then we speak of dependence. For freedom it is necessary that we should feel no presence of something else which is not ourselves. The natural man, whose motions follow the rule only of his appetites, is not his own master. Be he as self-willed as he may, the constituents of his will and opinion are not his own, and his freedom is merely formal. But when we think, we renounce our selfish and particular being, sink ourselves in the thing, allow thought to follow its own course, and,—if we add anything of our own, we think ill.
If in pursuance of the foregoing remarks we consider-, Logic to be the system of the pure types of thought, we find that the other philosophical sciences, the Philosophy of I Nature and the Philosophy of Mind, take the place, as it were, of an Applied Logic, and that Logic is the soul which animates them both. Their problem in that case is only to recognise the logical forms under the shapes they assume in Nature and Mind,—shapes which are only a particular mode of expression for the forms of pure thought. If for instance we take the syllogism (not as it was understood in the old formal logic, but at its real value), we shall find it gives expression to the law that the particular is the middle term which fuses together the extremes of the universal and the singular. The syllogistic form is a universal form of all things. Everything that exists is a particular, which couples together the universal and the singular. But Nature is weak and fails to exhibit the logical forms in their purity. Such a feeble exemplification of the syllogism may be seen in the magnet. In the middle or point of indifference of a magnet, its two poles, however they may be distinguished, are brought into one. Physics also teaches us to see the universal or essence in Nature: and the only difference between it and the Philosophy of Nature is that the latter brings before our mind the adequate forms of the notion in the physical world.