Reason, therefore, in its observational activity, approaches things in the belief that it truly apprehends them as sensuous things opposite to the'!'; but whatit actually does, contradicts this belief, for it apprehends them intellectually, it transforms their sensuous being into Notions, ie into just that kind of being which is at the same time'!', hence transforms thought into the form of being, or being into the form of thought; it maintains, in fact, that it is only as Notions that things have truth.