else than the abstract moment of the Notion； which moment is abstract universality。 This
universality also effects what one demands of being； namely； to be outside the Notion； for though
this universality is moment of the Notion； it is equally the difference； or abstract judgment； of the
Notion in which it opposes itself to itself。
The Notion； even as formal； already immediately contains being in a truer and richer form； in
that； as self…related negativity； it is individuality。
But of course the difficulty of finding being in the Notion as such and equally in the Notion of God；
becomes insuperable when the being is supposed to be that which obtains in the context of outer
experience or in the form of sensuous perception； like the hundred dollars in my finances；
something to be grasped with the hand； not with the mind； something visible essentially to the
outer； not to the inner eye； in other words； when that being which things possess as sensuous；
temporal and perishable； is given the name of reality or truth。 A philosophising that in its view of
being does not rise above sense； naturally stops short at merely abstract thought； too； in its view of
the Notion； such thought stands opposed to being。
The custom of regarding the Notion merely as something one…sided； such as abstract thought is；
will already hinder the acceptance of what was suggested above； namely； to regard the transition
from the Notion of God to his being； as an application of the logical course of objectification of
the Notion presented above。 Yet if it is granted； as it commonly is； that the logical element as the
formal element constitutes the form for the cognition of every determinate content； then the above
relation must at least be conceded； unless in this opposition between Notion and objectivity； one
stops short at the untrue Notion and an equally untrue reality； as something ultimate。 But in the
exposition of the pure Notion； it was further made clear that this is the absolute； divine Notion
itself； so that in truth the relationship of our application would not obtain； and the logical process
in question would in fact be the immediate exposition of God's self…determination to being。 But on
this point it is to be remarked that if the Notion is to be presented as the Notion of God； it is to be
apprehended as it is when taken up into the Idea。 This pure Notion passes through the finite forms
of the judgment and syllogism because it is not yet posited as in its own nature explicitly one with
objectivity but is grasped only in process of becoming it。 Similarly this objectivity； too； is not yet
the divine existence； is not yet the reality that is reflected in the divine Idea。 Yet objectivity is just
that much richer and higher than the being or existence of the ontological proof； as the pure
Notion is richer and higher than that metaphysical void of the sum total of all reality。 But 1
reserve for another occasion the more detailed elucidation of the manifold misunderstanding that
has been brought by logical formalism into the ontological； as well as the other； so…called proofs of
God's existence； as also the Kantian criticism of them； and by establishing their true significance； to
restore the fundamental thoughts of these proofs to their worth and dignity。
As previously remarked； we have already met with several forms of immediacy； though in different
determinations。 In the sphere of being immediacy is being itself and determinate being； in the
sphere of essence it is existence； and then actuality and substantiality； in the sphere of the Notion；
besides immediacy as abstract universality； there is now objectivity。 When the exactitude of
philosophical distinctions of the Notion is not involved； these expressions may be used as
synonymous； but the determinations mentioned have issued from the necessity of the Notion。
Being is in general the first immediacy； and determinate being is the same plus the first
determinateness。 Existence； along with things； is the immediacy that issues from the ground…from
the self…sublating mediation of the simple reflection of essence。 But actuality and substantiality is
the immediacy that has issued from the sublated difference of the still unessential Existence as
Appearance and its essentiality。 Finally； objectivity is the immediacy to which the Notion
determines itself by the sublation of its abstraction and mediation。 Philosophy has the right to select
from the language of common life which is made for the world of pictorial thinking； such
expressions as seem to approximate to the determinations of the Notion。 There cannot be any
question of demonstrating for a word selected from the language of common life that in common
life； too； one associates with it the same Notion for which philosophy employs it； for common life
has no Notions； but only pictorial thoughts and general ideas； and to recognise the Notion in what
is else a mere general idea is philosophy itself。 It must suffice therefore if pictorial thinking； in the
use of its expressions that are employed for philosophical determinations； has before it some vague
idea of their distinctive meaning； just as it may be the case that in these expressions one recognises
nuances of pictorial thought that are more closely related to the corresponding Notions。 One will
be less ready； perhaps； to admit that something can be without existing； but at least； one will
hardly use 'being' as copula of the judgment as interchangeable with the expression 'to exist' and
say； 'this article exists dear； suitable； etc。'； 'gold exists a metal or metallic'； instead of 'this article is
dear； suitable； etc。'； 'gold is a metal or metallic'。
And surely it is usual to distinguish between being and appearing； appearance and actuality； as
well as to distinguish mere being from actuality； and still more all these expressions from
objectivity。 However； even should they be employed synonymously； philosophy will in any case
be free to utilise such empty superfluity of language for its distinctions。
When treating of the apodeictic judgment…the consummation of the judgment…where the subject
loses its determinateness as against the predicate； we referred to the twofold meaning of
subjectivity originating therefrom； namely； the subjectivity of the Notion； and equally of the
externality and contingency opposed to the Notion。 A similar twofold meaning also appears for
objectivity which stands opposed to the self…subsistent Notion； yet is also the being that is
in…and…for…itself。 In the former sense； the object stands opposed to the I = I which in subjective
idealism is enunciated as the absolutely true； in that case it is the manifold world in its immediate
existence with which the ego or the Notion only engages in never…ending struggle； in order； by the
negation of the intrinsic nullity of this other； to give to the first certainty of self the actual truth of
its equality with itself。 In a less specific sense it denotes an object in general for any interest or
activity of the subject。
But in the opposite sense； objectivity signifies that which is in and for itself； and free from
limitation and opposition。 Rational principles； perfect works of art。； etc。； are called objective in so
far as they are free and above all contingency。 Although rational； theoretical or ethical principles
belong only to subjectivity； to consciousness； yet that element in the latter that is in and for itself is
called objective； the cognition of truth is placed in cognising the object as object； free from
anything added by subjective reflection； and right conduct in the obedience to objective laws that
are not subjective in origin and admit no caprice and no treatment that might overthrow their
necessity。
At the present standpoint of our exposition objectivity signifies； in the first instance； the absolute
being of the Notion； that is； the Notion that has sublated the mediation posited in its
self…determination and converted it into immediate relation…to…self。 Consequently this immediacy
is itself immediately and wholly pervaded by the Notion； just as the Notion's totality is immediately
identical with its being。 But since； further； the Notion has equally to restore the free being…for…self
of its subjectivity； there arises a relationship between the Notion as end and objectivity。 In this
relationship the immediacy of the objectivity becomes the negative element over against the end；
an element to be determined by the activity of the end； this immediacy thus acquires the other
significance； that of being in and for itself null in so far as it stands opposed to the Notion。
First； then； objectivity is an immediacy whose moments； by virtue of the totality of all the moments；
exist in a self…subsistent indifference as objects outside one another； and in their relationship
possess the subjective unity of the Notion only as an inner or an outer unity。 This is
Mechanism。
But secondly； this unity reveals itself as the immanent law of the objects themselves； and thus their
relationship becomes their peculiar specific difference founded on their law； it becomes a relation
in which their determinate self…subsistence sublates itself。 This is Chemism。
Thirdly； this essential unity of the objects is thereby posited as distinct from their self…subsistence； it
is the subjective Notion； but posited as in and for itself related to objectivity； as end。 This is
Teleology。
Since the end is the Notion that is posited as in its own self relating itself to objectivity and as
sublating by its own act its defect of being subjective； the purposiveness which is at first external
becomes； through the realisation of the end； internal and the Idea。
Chapter 1 Mechanism
As objectivity is the totality of the Notion withdrawn into its unity； an immediate is thereby posited
that is in and for itself this totality； and is also posited as such； although in it the negative unity of
the Notion has not as yet detached itself from the immediacy of this totality； in other words；
objectivity is not yet posited as judgment。 In so far as it has the Notion immanent in it； it contains
the difference of the Notion； but on account of the objective totality； the diff