hich squares with the procedure of science. But
when we discover that instead of being "generated" out of all the
material involved in the scientific problem Hegel's categories are
derived from each other, misgivings arise. And when we further learn
that this "genesis" is timeless, which means that, after all, the
categories stand related to each other in a closed, eternal system of
implication, we abandon hope of a scientific--i.e., experimental--logic.

Hegel also says it is the business of philosophy "to substitute
categories or in more precise language adequate notions for the several
modes of feeling, perception, desire, and will." The word "substitute"
reveals the point at issue. If "to substitute" means that philosophy is
a complete exchange of the modes of feeling, perception, desire, and
will for a world of categories or notions, then, saying nothing of the
range of values in such a world, the problem of the meaning of
"adequate" is on our hands. What is the notion to be adequate to? But if
"to substitute" means that the modes of feeling, perception, desire, and
will, when in a specific situation of ambiguity and inhibition, go over
into, take on, the modes of data and hypothesis in the effort to get rid
of inhibiting conflict that is quite another matter. Here the "notion,"
as the scientific hypothesis, has a criterion for its adequacy. But if
the notion usurps the place of feeling, perception, desire, and will, as
many find, in the end, it does in Hegel's logic, it thereby loses all
tests for the adequacy of its function and character as a notion.

In the development of the logical doctrines of Kant and Hegel by Lotze,
Green, Sigwart, Bradley, Bosanquet, Royce, and others, there are indeed
differences. But these differences only throw their common ground into
bolder relief. This common ground is that, procedure by hypotheses, by
induction, is, in the language of Professor Bosanquet, "a transient and
external characteristic of inference."[16] And the ground of this
verdict is essentially the same as Mill's, when he rejects hypotheses
"made by the mind," namely, that such hypotheses are too subjective in
their origin and nature to have objective validity. "Objective" idealism
is trying, like Mill, to escape the subjectivism of the purely
individual and "psychical" knower. But, being unable to reconstruct the
finite knower, and being too sophisticated to make what it regards as
Mill's naive appeal to "hypotheses