The Good in the indeterminate immediacy of being in its own individuality is its destiny toward infinitude. It is yet a subjective determination and indifferent to the universality which it will become. It remains as an ought-to-be in its abstract immediacy and, as being abstract, confronts itself in the form of not-being. The affliction of subjectivity is what being possesses once it is filled with content, that being the content of determinate-ness and objectivity, the dark realm which immediate being confronts once it has emerged from its own transparency and reflects into itself. In its concrete existence being is faced with the external possibilities which await its subjectivity and, thus, taking the Good from its earlier immediacy and contrasting it with the obstacles of an universal world. At this point the Good itself becomes subjective and can be defined in different ways. A deformation, or alteration of a an animal, for instance, has no relevance in direct contrast to its universal awareness and it is only from the external activities in which it engages can it be defined as good or not good. A human being with bad thoughts does not recognize these thoughts as such, but is judged through others as to his malfeasance.
The will in its self-determination confronts the universal with its own limited content. It would particularize its reality, but is always only for itself in that it is subject to its own reflection which is its negative unity with others and with itself as being-in-the-world. It sees Good through its Notion of fulfilling itself with a subjective fulfillment; a Notion of confronting the world through itself for itself, and taking that which is within its concrete reality a means towards absolute Good. Being determined for itself in its individuality, determines, once it has passed over from immediacy and into mediation, the meaning of what is Good in the universality of its existence and applying that Good to itself before all others. Thus, personality rises from the depths of its idea of what is Good for itself.
For the subject, in its relation to objectivity in the immediate moment, that one true moment of cognition of itself as substance, he detaches himself from the universal object, or that in opposition in its objectivity, a unity forms between the Notion and object, a negative unity as matters become individualized and subsistence is the means by which the person emerges and casts himself into the universal. In this, its emergence, an immediate presupposition forms and the Notion is grounded in itself. All results, contingencies, that follow do so through the ground of the Notion which, in its immediacy as object, mediates itself as a body enriched in its subjectivity, and is the means by which spirit is externalized as a living person in a universe of indifference.
The idea exists as Notion. It is related to Notion in the form of ordinary conception. It is the basis for truth, or only possesses truth in and for itself. It is a becoming and a building towards a reality which, in its indifference to being and being indifferent towards itself, is immaterial, inconsequential, and a lifeless nature turned inwards; it sublates itself in its immediacy and, for that reason, the Idea is nothing but the reflection of its negative unity with an object.
Its simple truth is that being and reality are incomplete Notions; that the Idea is a reaching into the beyond, an exercise of subsistence in its self-manifestation which guides life through its natural cycles of joy and suffering, love and hate, peace and punishment, and so on. It expresses that which is real in expressing the idea of itself.
What the now is in the Idea is its immediacy, that first moment of absolute judgment in which the quality of indeterminate being recognizes that its truth lies, not in the object as a universal in which all Ideas fall to in the material world, but in its own self-negation, its inwardness that negates the external world where individuality makes its stand and goes up against itself as that being-for-others. In essence, the Idea is the material of the world, the foundation for States and Civilizations. It is the Notion completing itself, but only externally. Spiritually it is still in the stages of the beyond, in that its embodiment is its simple truth and its reality is that it is a soul that is not yet a soul.
The finitude of the end is that point where it realizes itself and, through this, its realization, sublates its own presupposition; a movement that is both a negation and a positing. It is a reflection-back-into-self and a negation of externality. Its positing is its determinate content, which is the Notion itself in its objectivity. This Notion is the medium, the point of division between negativity and positivity which, through its own determinate-ness, is an external positing indifferent to itself. The negation of this determinate-ness, or the means in which it confronts itself, is the reflecting-back-into-self which is the same as reflecting outward.
It is the means of finitude of the end, which is the middle term separating out objectivity, from its own finitude, and leading it into a particular-with-content. The object of the Notion is this content, and the means with which the end is realized, and the unifying determination which is, in itself, indifferent since it is a negation of the external of the very first determination where the end is first projected into content and where subjectivity offers itself into actuality, or reality. In this moment, the subjectivity becomes an object-of- concern, a positing in and of itself that seeks its own end through negation of itself and unifying with the subject of its actuality in the form of individuality. Finitude reaches its own end in this moment.
The determinism which rings true from the deepest trenches of want to the furthest reach of indifference, is its own cause and its own effect. In its beginning Notion it signals the vast emptiness of reason, the high clouds of disruptive existence, and the neutral middle, the point at which all things come asunder and break away into their natural stages. A mechanical intelligence works for itself. A self-determined purposive intelligence is at work with its other. Both are the basis for the objective world which, eventually, slips forward into its own subjectivity. The object cannot stay simply an object. That would consider it purposeless in its construction or its concept. Eventually it needs a subject to be an object of. The universal state, in its static existence, is the tree whose limbs stretch into different worlds; whose trunk is disbursed into the vast manifold of intuition and, by that same nature in which all things merge towards, desire. In its equivocal Notion, it can only stand on its own, but that standing in place, that self-neutrality that separates all things from each other, finally, in its end, falls into that which appears before us: The improbable chance, the impossible possibility, and the self-determined accountability that gestures forward from the hollows of darkness and into the intrusive light of truth which shines down on nature and causes it to be the cause of itself.
The Notion is being and essence. It defines the beginning of itself from its neutrality between the extremes of its indifference and the determinations in its externality. It is the process of becoming-for-self, but only its beginning. Once it sinks into determinate-ness and takes on a purpose, it is no longer being-for-self. It sublates the externality that is totally determined in itself and emerges as the efficient cause and final cause. In this, its emerging stage, its purposiveness is authored by its intellect and by its own free existence. But, it negates its freedom once the determination of its being is taken into the universal. Subjectively it’s still a product of the object of its concerns and cannot be merely put aside as an indifferent moment. This moment in which the Notion is bound and which it is infected with purpose, is mechanically altered and becomes determined to an end. This is the point of the Notion when it can no longer be free from its object but is taken in by it; it surrounds itself in its externality and is subject to its own beginning. Once this determinate-ness is posited, self-determination is no longer manifested. On the contrary, it becomes a victim of the mechanical laws of efficient cause; its essence is defined, then, by its relationship with the Notion of its beginning, and the purposiveness in which this Notion is consumed. Freedom is the Notion of existence. Existence is Notion in its externality, but is anathema to freedom in its surrender to the actuality of its existence. It is no longer the invisible, but is now the visible invisible. Its determination and freedom struggles against a purposeful ending since purposiveness is contrary to freedom and cannot be sundered once it is put into motion.
The object, in its immediate determinate-ness, is indifferent to itself, but outside itself becomes a peculiar totality to other objects; a composition of indifferent totalities combining forward into the universal of its particularity. Therefore, the object in its individuality, is never anything more than a determinate-ness of other objects; the reflection of these objects out of themselves into the indifferent, but now a determinate object which, in turn reflects out into other objects which, during this immediate process, cannot be indifferent to each other, nor considered distinct within this indifference. The indifference exists only within the individual object towards itself, which, in its immediate indeterminate-ness is still a being which is not-being. It becomes particular being by sublating itself into that which is a determinate-ness taking part in a now indeterminate universe, reversing its own reality from a nothingness in which being emerges in its immediacy to the totality of being-for-self; internalized in its externality and rising from its indifference to itself into a being-for-others.
Notion is the essence of being; it is the first step toward self-realization, although it has not yet reached its actuality. It is a becoming, and has, first, the Notion of itself. In this, its abstract being, it includes not just itself but its non-self, its negative relation, for nothing can be identifiable if not identified through its other, which is within the content of the Notion. This other, a Notion in itself, is self-related in its negativity and is a moment in the process of appearing, but only as a non-appearing, as the invisible visible.
In the movement of judgment first begins the judgment of existence as an immediate judgment and the most external of its determinations. It is a qualitative judgment which is pure being in its universality of itself. A being which as yet has no other determination than simply being. In its immediacy of an abstract universal, it has not yet gathered itself, nor taken to its ground. It is a moment of pure nothing. It is what is first, or what is the predicate of a predicate reaching out to the external subject that has not yet actualized. It is empty, inactive. Although it has actuality in itself, it only does so in its own finitude.
In the movement of reflection, the determinations in which its Notion is actualized, a quantitative moment of content, the externality of the internal, the subjective and quantitative substance which gives being its mediated immediate, its self-contained, self-negating, differentiation which is actualized into the universal, albeit a universal which is a product of the individualization of itself and not necessarily the universal proper.
The true universal is the content of itself, its own space and time, taken by the judgment of reflection to be the nature and content of actuality, but an immanent actuality reflected from the subject and not the purely infinite universal.
Pure being, in its judgment of existence, is the first stage in the content of its determinate-ness. Within its judgment of reflection, that content transitions into a unity of universality and becomes being-for-self.
Being is an immediate intending whose notion is to immediately vanish into its opposite, into its not-being. It is a simplicity, or something meant to be one with its other. In contrast, the universal is a pure notion, or determination which, alongside other notions, seeks pure self-identity by distinguishing itself against the distinctive moments that are, essentially, mediated moments. It is, in its own simplicity, absolute negativity that possesses the determinations of its own rich and abstract content. This universality of the abstract is opposed to the particular. The universal is the purest Notion of itself and through its abstraction is the negation of the negation. Since abstraction is opposed to the particular it can only stay abstract in its own negativity. And its negativity is absolute mediation but it is not something mediated. What is mediated is the universal that opposes the particular and contrasts itself with the particularity that being intends in its notion of becoming.
Being is simplicity in its immediacy. The Universal is simplicity in its mediation. The former is a vanishing into its otherness, while the latter is an otherness vanishing into itself. To reach the abstract, concrete determinations must be left out; determinations that are negations. By omitting these determinations we also negate them. We have the negation of the negation which is simple being vanishing into its non-being, that which is its notion, while within the universal, it is once again immediate being in its original and immediate essence. These moments that hold the determinate-ness of the immediacy, begin as indeterminate moments sublated by the universal which reflects back to being through abstract determinations.