The first thing to be emphasized here is that we shouldn’t think of judgments and their contents as something like mental contents—subjective or psychological states of a thinker’s mind.  Such a psychologistic attitude was opposed by Hegel just as it was opposed by a figure as central to modern logic as Gottlob Frege. For Frege, thoughts are not mental, rather they are abstract entities like numbers, so the problem facing us is not how to go from mental contents to the concrete world, it is how to go from abstract to concrete ones. But here we must keep in mind Hegel’s two-fold way of thinking about judgments, de dicto and de re, and while it is usual to think of the contents of de dicto judgments as abstract (here to think of the content as propositional is usual), some have thought of the contents of de re judgments as including the thing itself (the “re”) that the judgment is about.  (In fact Bertrand Russell had, at points in his career, entertained such an idea of propositional content itself.) Thus when Hegel characterizes some judgment structures (typically perception based judgments) as judgments of existence one might take the perceived thing itself as straightforwardly part of the content of the judgment. It is a concrete object, but not grasped as a concrete simple, but grasped in relation to what is judged of it in the predicate. And to the extent that judgments can be considered components of syllogisms, we might appreciate how syllogisms might have become contentful in a process that has culminated in the concrete syllogism of necessity.