synthesis, though they still admit some realist and transcendent elements beyond the act of thinking. Berkeley, for example, while affirming the dependence of actual on the idea, i.e., that there are no objects outside our perceptions, nevertheless continues to attribute representations of reality to an objective and absolute mind, presupposed to the human mind. For Gentile, on the contrary, the only absolute thought is that which is immanent to becoming and to individual minds, i.e., actual thought. With German idealism, thought finally becomes aware that there are no other realities outside itself, although Fichte remains in the dualism of the self and the not-self, which is never overcome by the actuality of thought, but only by an infinitely dilated practical act, without prejudice to the opposition between theory and practice. The same opposition is not overcome by Schelling either, if not by an intellectual intuition thought in a dogmatic way and thus always presupposed to the present consciousness. Finally, Hegel also, by tripling the single thought, conceives logic and nature as something other than spirit, as "thought" rather than as moments of the same thinking act, so that his dialectic results in a result that, for Hegel, is definitive, immutable, situated at the apex of the development of the mind, whereas, for Gentile, becoming is eternal, outside of time, otherwise arriving at such immutability would be at odds with its flow. To this end, Gentile endorses the need, already stated by Spaventa, to "kantianize" Hegel, by bringing the totality of the mind within the unity of the transcendental self. In the concrete synthesis of this Ego, in its autoctisis outside of which there is nothing, that distinction between theory and praxis falls away, which Gentile reproached Croce for again, who was wrong to put a "logic of fact" in place of the actual logic of the Spirit, basing it on the distinction of the forms of the Spirit (art, philosophy, economics and ethics), which being "distinct" are only empty abstractions, divorced from the spiritual life, whose unity they compromise. Art, religion and philosophy Gentile is concerned to reiterate several times the concreteness of the spiritual life of the thinking act, which unfolds in the dialectical triad thesis-athesis-synthesis, represented by art, religion and philosophy. Art (thesis): we have seen how the initial moment of the Spirit's self-production was immediacy, immediate subjectivity, in which art properly consists, which is precisely "the form