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did the form of the syllogism in magnetism； for instance — in place of the ordinary categories of the
understanding。 He has not only shown these forms in Nature； but has also sought to evolve Nature
out of a principle of this kind。
In the “Further Exposition of the System of Philosophy” which the “New Journal for Speculative
Physics” furnishes； Schelling chose other forms； for； by reason of incompletely developed form
and lack of dialectic； he had recourse to various forms one after another； because he found none
of them sufficient。 Instead of the equilibrium of subjectivity and objectivity； he now speaks of the
identity of existence and form； of universal and particular； of finite and infinite； of positive and
negative； and he defines absolute indifference sometimes in one and sometimes in another form of
opposition； just according to chance。 All such oppositions may be employed； but they are only
abstract； and refer to different stages in the development of the logical principle itself。 Form and
essence are distinguished by Schelling in this way； that form； regarded on its own account； is the
particular； or the emerging of difference； subjectivity。 But real existence is absolute form or
absolute knowledge immediately in itself； a self…conscious existence in the sense of thinking
knowledge； just as with Spinoza it had the form of something objective or in thought。 Speculative
Philosophy is to be found in this assertion； not that it asserts an independent philosophy； for it is
purely organization； knowledge is based on the Absolute。 Thus Schelling has again given to
transcendental Idealism the significance of absolute Idealism。 This unity of existence and form is
thus； according to Schelling； the Absolute； or if we regard reality as the universal； and form as the
particular； the Absolute is the absolute unity of universal and particular； or of Being and
knowledge。 The different aspects； subject and object； or universal and particular； are only ideal
oppositions； they are in the Absolute entirely and altogether one。 This unity as form is intellectual
intuition； which posits Thinking and Being as absolutely alike； and as it formally expresses the
Absolute； it becomes at the same time the expression of its essence。 He who has not the power of
imagination； whereby he may represent this unity to himself； is deficient in the organ of Philosophy。
But in this consists the true absoluteness of all and each； that the one is not recognized as universal；
and the other as particular； but the universal in this its determination is recognized as unit of the
universal and particular； and in like manner the particular is recognized as the unity of both。
Construction merely consists in leading back everything determined and particular into the
Absolute； or regarding it as it is in absolute unity； its determinateness is only its ideal moment； but
its truth is really its Being in the Absolute。 These three moments or potencies — that of the passing
of existence （the infinite） into form （the finite）； and of form into existence （which are both relative
unities）； and the third； the absolute unity； thus recur anew in each individual。 Hence Nature； the
real or actual aspect； as the passing of existence into form or of the universal into the particular；
itself again possesses these three unities in itself； and in the same way the ideal aspect does so；
therefore each potency is on its own account once more absolute。 This is the general idea of the
scientific construction of the universe — to repeat in each individual alike the triplicity which is the
scheme of the whole； thereby to show the identity of all things； and in doing so to regard them in
their absolute essence； so that they all express the same unity。（22）
The more detailed explanation is extremely formal： “Existence passes into form — this taken by
itself being the particular （the finite） — by means of the infinite being added to it； unity is received
into multiplicity； indifference into difference。” The other assertion is： “Form passes into existence
by the finite being received into the infinite； difference into indifference。” But passing into and
receiving into are merely sensuous expressions。 “Otherwise expressed； the particular becomes
absolute form by the universal becoming； one with it； and the universal becomes absolute existence
by the particular becoming one with it。 But these two unities； as in the Absolute； are not outside of
one another； but in one another； and therefore the Absolute is absolute indifference of form and
existence；” as unity of this double passing…into…one。 “By means of these two unities two different
potencies are determined； but in themselves they are both the exactly equal roots of the Absolute。”
（23） That is a mere assertion； the continual return after each differentiation； which is perpetually
again removed out of the Absolute。
“Of the first absolute transformation there are copies in phenomenal Nature； therefore Nature；
regarded in itself； is nothing else than that first transformation as it exists in the absolute
（unseparated from the other）。 For by means of the infinite passing into the finite； existence passes
into form； since then form obtains reality only by means of existence； existence； when it has passed
into form without form having （according to the assumption） similarly passed into existence； can be
represented only as potentiality or ground of reality； but not as indifference of possibility and
actuality。 But that which may be described thus； namely as existence； in so far as that is mere
ground of reality； and therefore has really passed into form； although form has not in turn passed
into it； is what presents itself as Nature。 — Existence makes its appearance in form； but in return
form； also makes its appearance in existence； this is the other unity；” that of mind。 “This unity is
established by the finite being received into the infinite。 At this point form； as the particular； strikes
into existence； and itself becomes absolute。 Form which passes into existence places itself as
absolute activity and positive cause of reality in opposition to the existence which passes into form；
and which appears only as ground。 The passing of absolute form into existence is what we think of
as God； and the images or copies of this transformation are in the ideal world； which is therefore in
its implicitude the other unity。” （24） Each of these two transformations； then； is the whole totality；
not； however； posited and not appearing as totality； but with the one or the other factor
preponderating； each of the two spheres has； therefore； in itself again these differences； and thus in
each of them the three potencies are to be found。
The ground or basis； Nature as basis merely； is matter； gravity； as the first potency； this passing of
form into existence is in the actual world universal mechanism； necessity。 But the second potency
is “the light which shineth in darkness； form which has passed into existence。 The absolute
unification of the two unities in actuality； so that matter is altogether form； and form is altogether
matter； is organism； the highest expression