 This epistemological account presented in the Phenomenology of how the very possibility of discursive/conceptual knowledge is based in an original identity of opposites or a subject-object unity/identity becomes metaphysical/ontological implications because of the conviction Hegel shares with the other post-Kantian idealists that knowledge is a real relation. By this he and his idealistic allies mean (a) that knowledge is a relation between real relata and (b) that knowledge is real only if the relata are real. This conviction puts constraints on how to conceive of this unity/identity when it comes to its content (in a metaphorically analogous way in which, say, in propositional logic a semantics puts constraints on the interpretation of its syntax). This unity/identity established as the basis of knowledge has to meet (at least) two conditions. First of all it has to be such that the subject-object split can be grounded in it and secondly it must allow for an interpretation according to which it is real or has being (Sein). These conditions function as constraints on how to conceive of subject-object-unity/identity because they specify what can count as an acceptable interpretation (a semantics) of an otherwise purely structural item (a syntactic feature). Without meeting these two conditions all we have by now (i.e., at the end of the Phenomenology) is a claim as to the grounding function of a unity/identity of subject and object structure (a syntactic item) that is still lacking an interpretation as to the content (the semantic element) of all the terms involved in that structure.