world in its entirety and complexity, its ideal is to harmonize the
demands of common sense, the interests of science, the appeal of art,
and the longing of religion into one coherent whole. This view of
philosophy, because it deals with the universe in its fulness and
variety, alone can make claim to real concreteness. Nor are the other
views false. They form for Hegel the necessary rungs on the ladder which
leads up to his own philosophic vision. Thus the Hegelian vision is
itself an organic process, including all other interpretations of life
and of the world as its necessary phases. In the immanent unfolding of
the Hegelian view is epitomized the onward march and the organic unity
of the World-Spirit itself.

The technical formulation of this view is contained in his _Logic_.
This book may indeed be said to be Hegel's master-stroke. Nothing less
is attempted in it than the proof that the very process of reasoning
manifests the same principle of evolution through a union of opposites.
Hegel was well aware, as much as recent exponents of anti-intellectualism,
that through "static" concepts we transmute and falsify the "fluent"
reality. As Professor James says "The essence of life is its continuously
changing character; but our concepts are all discontinuous and
fixed ... When we conceptualize we cut out and fix, and exclude everything
but what we have fixed. A concept means a _that-and-no-other_." But are
our concepts static, fixed, and discontinuous? What if the very
concepts we employ in reasoning should exemplify the universal flow of
life? Hegel finds that indeed to be the case. Concepts we daily use,
such as quality and quantity, essence and phenomenon, appearance and
reality, matter and force, cause and effect, are not fixed and
isolated entities, but form a continuous system of interdependent
elements. Stated dogmatically the meaning is this: As concavity and
convexity are inseparably connected, though one is the very opposite