Formal Logic and Dialectic as Logic

Formal Logic looks like a colossal and magnificent building with blocks put one on the other carefully. But Formal Logic that only considers "forms" of consciousness in a standstill world of objects. For this, Identity Principle stands as the pivot of Formal Logic. But, if thought-objects reflect real objects in the objective world logic cannot be satisfied with this picture. Even in daily life, when you probe a worn-out object, for example a pen or a watch or something else, and you cannot easily decide whether it is usable or should be discarded nand your thought sways between calling the object "A" or "B" you have no choice but apply dialectic to the object because the real changing object is in a dialectical process. Doubt, in this sense, is the product of confrontation between dialectically thinking man and moving object. So, Formal Logic may be defined as the logic that deals with end-points when things are at rest. Of course, things at rest are subjective and irrelevant to the real world.

Spirit in the Philosophy of Hegel

Spirit is the keystone of Hegel's philosophy of history, and as Blunden says without considering Spirit understanding the philosophy of Hegel is not possible. Logic, Spirit and Nature are the three components constituting the System of Science in Hegel's philosophy. Though Hegel may be blamed for introducing "spiritual forces" into historical processes it should remembered that Spirit for Hegel is not a supernatural force, a divine will or something so. In Hegel's system, Spirit indeed is the "nature of human beings en masse" rather than a wandering ghost though Hegel really believed the Spirit enters a nation and encourages social-historical movements and leaves another nation and plunges it into stagnation and decline.
Perhaps, discovering true relations between human beings and the nature, which determines the level of social and economic formations and consequently political, legal and intellectual institutions of each society, was required to substantiate Spirit and interpret it in terms of real people's activities.
As Blunden says with a little manipulation we can strip idealist parlance from Hegel's philosophy and reproduce in terms of real life's concepts. Spirit is made by all human beings but act beyond the will of each man. Similar is our understanding of the level of man's struggle with the nature: a product of human beings' needs but independent on individuals, groups, classes, and even all men.