 It is by providing an interpretation to the unity/identity structure that Hegel arrives at a defense of idealism in a non-oppositional sense. Put somewhat distant from his terminology but relying heavily on his own preliminary remarks on the question “With What must the Beginning of Science be made?” in the Science of Logic, his line of thought can be sketched roughly thus: the Phenomenology has demonstrated that knowledge can only be realized if it establishes a relation between real items. These items have to be structurally identical. Realized or “real” knowledge (wahres Wissen) in contradistinction to opinion/defective knowledge (what Hegel calls “false knowledge”) is a discursive/conceptual relation that can only be established by thinking. Hence if there is knowledge thinking must be real, must have being (Sein haben). Now, thinking is an objective, a real activity in the sense that it gives rise to determinations that constitute both the subject and the object. Because it is a discursive/conceptual activity its reality/objectivity implies that what is constituted by it, i.e., the subject and the object have to be conceived of as discursive/conceptual structures whose reality/being just consists in nothing else than their being thought—not their being the object of thought. Conceived of that way thinking not only fulfills the two conditions mentioned above (i.e., it grounds the subject-object divide and it is real, has being), it is at the same time the only candidate to satisfy them (because there is no other discursive/conceptual activity available). Therefore, in order to account for a discursive/conceptual model of reality one has to start from the identity of thinking and being or from the fact that only thinking is real.