As we have said, Hegel’s logic is meant somehow to generate a content—to produce a type of ontology—and this comes into explicit focus with Hegel’s puzzling claim in Book 3 concerning a syllogism that has become “concrete” and “full of content” that thereby has necessary existence (SL: 616–7). In contrast with Kant, Hegel seems to go beyond a transcendental deduction of the formal conditions of experience and thought and to a deduction of their material conditions. Traditionalists will here point to Hegel’s allusions to the ontological proof (SL: 625) of medieval theology in which the existence of God is seen as necessitated by his concept—an argument undermined by Kant’s criticism of the treatment of existence as a predicate. In Hegel’s version, it is said, the objective existence that God achieves in the world is seen as necessitated by his essential self-consciousness. Non-traditional readings, in contrast, would have to interpret this aspect of Hegel’s logic very differently. Brandom’s inferentialist interpretation of Hegel, when joined to ideas taken from Hegel’s treatment of self-consciousness in the Phenomenology, suggests a way forward here.