 Some scholars have argued that Hegel’s necessity is not intended to be logical necessity. Walter Kaufmann suggested, for instance, that the necessity at work in Hegel’s dialectic is a kind of organic necessity. The moves in the Phenomenology, he said, follow one another “in the way in which, to use a Hegelian image from the preface, bud, blossom and fruit succeed each other” (Kaufmann 1965: 148; 1966: 132). Findlay argued that later stages provide what he called a “higher-order comment” on earlier stages, even if later stages do not follow from earlier ones in a trivial way (Findlay 1966: 367). Solomon suggested that the necessity that Hegel wants is not “‘necessity’ in the modern sense of ‘logical necessity,’” (Solomon 1983: 209), but a kind of progression (Solomon 1983: 207), or a “necessity within a context for some purpose” (Solomon 1983: 209). John Burbidge defines Hegel’s necessity in terms of three senses of the relationship between actuality and possibility, only the last of which is logical necessity (Burbidge 1981: 195–6).