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that； as in the case of force； reflexion into self is at once implied it； it。 In the same way 〃weakness〃；
or 〃slight force〃； organic passivity； is expressed in a determinate manner by sensibility。 But when
this sensibility is so taken by itself and fixed； and the element of quality is in addition bound up with
it； and qua greater or less sensibility is opposed to a greater or less irritability； each is reduced
entirely to the level of sense； and degraded to the ordinary form of a sense property； their principle
of relation is not the notion； but； on the contrary； it is the category of quantity into which the
opposition is now cast； thus becoming a distinction not constituted by thought。 While in this way
the indeterminate nature of the expressions； 〃force〃； 〃strength〃； 〃weakness〃； would indeed be got
rid of； there now arises the equally futile and indeterminate process of dealing with the oppositions
of a higher and lower degree of sensibility and irritability； as they increase and decrease relatively
to one another。 The greater or less sensibility or irritability is no less a sensuous phenomenon；
grasped and expressed without any reference to thought； than strength and weakness are sense
determinations not constituted by thought。 The notion has not taken the place of those
non…conceptual expressions； instead； strength and weakness have been given a filling by a
characteristic which； taken by itself alone； rests on the notion； and has the notion as its content； but
loses entirely this origin and character。
Owing to the form of simplicity and immediacy； then； in which this content is made an element of a
law； and through the element of quantity； which constitutes the principle of distinction for such
determinations； the essential nature； which originally is a notion and is put forward as such； retains
the character of sense perception； and remains as far removed from knowledge （Erkennen） as
when characterized in terms of strength or weakness of force； or through immediate sense
properties。
There is still left to consider what the outer side of the organic being is when taken by itself alone；
and how in its case the opposition of its inner and outer is determined； just as at first we
considered the inner of the whole in relation to its own proper outer。
The outer； looked at by itself； is the embodied form and shape （Gestaltung） in general； the system
of life articulating itself in the element of existence； and at the same time essentially the existence of
the organism as it is for an otherobjective reality in its aspect of self…existence。 This other
appears in the first instance as its outer inorganic nature。 If these two are looked at in relation to
a law； the inorganic nature cannot； as we saw before； constitute the aspect of a law beside the
organic being； because the latter exists absolutely for itself； and assumes a universal and free
relation to inorganic nature。
To define more exactly； however； the relation of these two aspects in the case of the organic form；
this form； in which the organism is embodied； is in one aspect turned against inorganic nature；
while in an other it is for itself and reflected into itself。 The real organic being is the mediating
agency； which brings together and unites the self…existence of life ＇its being for itself＇； with the
outer in general； with what simply and inherently is。
The one extreme； self…existence； is； however； the inner in the sense of an infinite 〃one〃； which takes
the moments of the embodied shape itself out of their subsistence and connexion with outer nature
and withdraws these moments back into itself； it is that which； having no content； looks to the
embodied form of the organism to provide its content； and appears there as the process of that
form。 In this extreme where it is mere negativity； or pure individual existence； the organism
possesses its absolute freedom； whereby it is made quite secure and indifferent towards the fact of
its being relative to another and towards the specific character belonging to the moments of the
form of the organism。 This free detachment is at the same time a freedom of the moments
themselves； it is the possibility of their appearing and of being apprehended as existent。 And just as
they are therein detached and indifferent in regard to what is outer； so too are they towards one
another； for the simplicity of this freedom is being or is their simple substance。 This notion or pure
freedom is one and the same life； no matter how varied and diverse the ways in which the shape
assumed by the organism； its 〃being； for another〃； may disport itself； it is a matter of indifference to
this stream of life what sort of mills it drives。
In the first place； we must now note that this notion is not to be taken here； as it was formerly
when we were considering the inner proper； in its character as the process or development of its
moments； we must take it in its form as simple 〃inner〃； which constitutes the purely universal aspect
as against the concrete living reality； it is the element in which the existing members of the organic
shape find their subsistence。 For it is this shape we are considering here； and in it the essential
nature of life appears as the simple fact of subsistence。 In the next place； the existence for another；
the specific character of the real embodied form； is taken up into this simple universality； in which
its nature lies； a specificity that is likewise of a simple universal non…sensuous kind； and can only be
that which finds expression in number。 Number is the middle term of the organic form； which links
indeterminate life with actual concrete life； simple like the former and determinate like the latter。
That which in the case of the former； the inner； would have the sense of number； the outer would
require to express after its manner as multiform realitykinds of life； colour； and so on； in general
as the whole host of differences which are developed as phenomena of life。
If the two aspects of the organic whole…the one being the inner； while the other is the outer； in such
a way that each again has in it an inner and an outerare compared with reference to the inner
both sides have； we find that the inner of the first is the notion； in the sense of the restless activity
of abstraction； the second has for its inner； however； inactive universality； which involves also the
constant characteristic…number。 Hence； if ； because the notion develops its moments in the former；
this aspect made a delusive promise of laws owing to the semblance of necessity in the relation；
the latter directly disclaims doing so； since number shows itself to be the。 determining feature of
one aspect of its laws。 For number is just that entirely inactive； inert； and indifferent characteristic
in which every movement and relational process is extinguished； and which has broken the bridge
leading to the living expression of impulses； manner of life； and whatever other sensuous existence
there is。
This way of considering the embodied organic shape as such and the inner qua inner merely of
that embodied form； is； however； in point of fact； no longer a consideration of o