 This solution seems to have been in line with Hegel’s way of conceiving of how to overcome oppositions in his early Jena writings. Unsurprisingly, however, he became dissatisfied with such a tactic because of its inherent limitations. This dissatisfaction shows explicitly for the first time in the preface of the Phenomenology of Spirit. From then onwards he tried in different ways to find a justification of idealism in sensu stricto, i.e., a justification of a view that (1) attributes priority to non-sensible activities, especially to the activity of thinking, that (2) makes realism/materialism/dogmatism obsolete and that (3) allows for subject-object identity without thereby being committed to Real-Idealism. The reasons for his dissatisfaction with attempts that lead to Real-Idealism (among them most of his own pre-phenomenological systematic sketches) are quite simple. In the first place, it is rather obvious that the move to transcend oppositions by making the opposed elements parts of an integrating unity looks like a makeshift, a terminological stipulation that cannot do justice to what it is meant to achieve, namely, to allow the opposed elements to develop out of a unity that is prior to them. Instead of commencing with a developing unity, this move, according to Hegel, remains damaged by presupposing the opposed components as self-standing, thereby making the unity dependent on the elements and not the other way around. Secondly, the unity presented as resulting from a process of integration of what is taken to be opposed cannot be conceived as representing a real identity of opposites because of its status as a synthetic product. Unities in order to qualify as real unities after Hegel’s taste could be pictured in analogy to the “Kippfiguren” of Gestalt psychology. Both these reasons (together with a couple of more idiosyncratic ones) led Hegel to believe that the method of overcoming oppositions by stipulating unities is not ultimately feasible for the task at hand, hence not able to solve the problem of one-sidedness and consequently of no use in the endeavor of justifying the superiority of idealism.