Thought (n.) is a dynamic process, starting by representing the world as though this representation gives the complete truth, but when thought takes itself as its own object, it starts to yield contradictions. It must then unify the contradictory representations in some higherorder mode of representation. This is the then the cycle begins again. This is the abstract, dialectical, and speculative stage.
Thought (n.) is always oriented toward objects rather than sheer immediate being. However, it should be noted that thought can determine from out of itself a priori what it means to be an object.
Thought (n.) is autonomous, independent of sensorily perceived reality and, hence, of experience in which this 'external' reality finds its expression.
Thought (n.) is not a product of the subject, it does not even 'belong' to the subject: The subject is not the master of thought, nor he is the one who determines the structure of thought. Rather, it is thoughts which 'have us in their possession'.
Thought (n.) is not distinct from things, but is embedded in them and responsible for their nature and development.
Thought (n.) is not in sharp distinction to the world. Thoughts and concepts are embedded in the world, and many concepts, have, for hegel, an objective sense in which they are applicable to things.
Thought (n.) is not thought in the fullest sense if it is not oriented to the good, not merely in the sense of good thinking but, more importantly, in the sense of good living: It is, he contends, irrational to be immoral.
Thought (n.) is objective because it is never apart from an external world. In fact, it is the case that both relations and the world exist within experience.
Thought (n.) is self-determining and dialectic, not merely reflective. As such, categories of thought are not fixed, eternal forms that remain unchanged throughout history. Rather, they are concepts that alter their meaning in history.
Thought (n.) is the space that constitutes, makes accessible and determines our thoughts as well as things.
Thought (n.) is thought of objects, and objects become 'objective' only for thought.
Thought (n.) is social in character. We learn our concepts from the people around us.