The other basic methodological principle of the Logic will be that this categorical infrastructure of thought is able to be unpacked using only the resources available to thought itself: the capacity of thought to make its contents determinate (in a way somewhat like what Leibniz had thought of as making clear but confused ideas clear and distinct), and its capacity to be consistent and avoid contradiction. Again, for some readers, this makes Hegel’s logic akin to Kant’s transcendental logic that, rather than treating the pure form of thought abstracted from all content, treats thought as already possessing a certain type of self-generated content, (in Kant’s terminology, “transcendental content”) that is presupposed by the subsequent acquisition of all empirical content. But if Hegel’s is akin to Kant’s transcendental logic, it has clear differences to it as well. For Kant, transcendental logic was the logic governing the thought of finite thinkers like ourselves, whose cognition was constrained by the necessity of applying general discursive concepts to the singular contents given in sensory intuitions, and he contrasted this with the thought of a type of thinker not so constrained—God—a thinker whose thought could directly grasp the world in a type of intellectual intuition. While opinions divide as to how Hegel’s approach to logic relates to that of Kant, it is important to grasp that for Hegel logic is not simply a science of the form of our thoughts. It is also a science of actual content as well, and as such has an ontological dimension.