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in the relation of inner and outer。 In the negative identity of inner and outer which is the immediate
conversion of one of these determinations into the other； there is also lacking that substrate which
above was called the fact。
It is very important to notice that the unmediated identity of form is posited here without the
movement of the fact itself； a movement pregnant with content。 It occurs in the fact as this is in its
beginning。 Thus pure being is immediately nothing。 In general； everything real is； in its beginning；
such a merely immediate identity； for in its beginning it has not yet opposed and developed its
moments； on the one hand it has not yet inwardised itself out of externality。 and on the other hand；
it has not yet externalised and brought forth itself； out of inwardness by its activity。 It is therefore
only the inner as determinateness against the outer； and only the outer as determinateness
against the inner。 Hence it is partly only an immediate being； partly； in so far as it is equally the
negativity which is to be the activity of the development； it is as such essentially only as yet an
inner。
This makes itself apparent in all natural； scientific and spiritual development generally and it is
essential to recognise that because something is at first； only inner or also is in its Notion； the first
stage is for that very reason only its immediate； passive existence。
Thus — to take at once the nearest example — the essential relation here considered is only
implicitly ＇an sich＇ the relation； only its Notion； or is at first only internal； before it has moved
through the mediation of the relation of force and has realised itself。 But for this reason it is only
the outer； immediate relation； the relation of whole and parts； in which the sides have a mutually
indifferent subsistence。
Their identity is not as yet within themselves； it is only internal and the sides therefore fall apart；
have an immediate； external subsistence。 Thus the sphere of being as such is as yet still the
completely inner and is therefore the sphere of simply affirmative ＇seienden＇ immediacy or
externality。 Essence is at first only the inner； and it； too； is for this reason taken as a wholly
external； unsystematised； common element； one speaks of public instruction； the press
＇Schulwesen； Zeitungswesen＇； and understands thereby something common formed by an
external aggregation of existing objects lacking any essential connection or organisation； or to take
concrete objects； the seed of the plant； or the Child） is at first only inner plant； internal man。 But
this is why the plant or the man as germ is an immediate； and outer； which has not as yet given
itself the negative reference to itself； is something passive； a prey to otherness。 Thus God； too； in
his immediate Notion is not spirit； spirit is not the immediate； that which is opposed to mediation；
but on the contrary 's the essence that eternally posits its immediacy and eternally returns out of it
into itself。
Immediately； therefore God is only nature。 Or； nature is only the Inner God； not God actual as
spirit； and therefore not truly God。 Or； in our thinking； our first thinking； God is only pure being；
or even essence； the abstract absolute； but not God as absolute spirit； which alone is the true
nature of God。
Section Three： Actuality
Actuality is the unity of essence and Existence； in it； formless essence and unstable
Appearance； or mere subsistence devoid of all determination and unstable manifoldness； have their
truth。
Existence is； indeed； the immediacy which has proceeded from ground； but form is not as yet
posited in it。 In determining and forming itself it is Appearance； and when this subsistence which is
determined only as reflection…into…an…other is developed further into reflection…into…self； it
becomes two worlds； two totalities of the content； one of which is determined as reflected into
itself； the other as reflected into an other。 But the essential relation exhibits their form relation；
the consummation of which is the relation of inner and outer in which the content of both is only
one identical substrate and equally only one identity of form。 By virtue of the fact that this
identity is now also identity of form； the form determination of their difference is sublated； and it is
posited that they are one absolute totality。
This unity of inner and outer is absolute actuality。 But this actuality is； in the first instance； the
absolute as such…in so far as it is posited as a unity in which form has sublated itself and made
itself into the empty or outer difference of an outer and inner。
Reflection is external in its relation to this absolute； which； it merely contemplates rather than is
the absolute's own movement。 But since it is essentially this movement； it is so as the negative
return of the absolute into itself。
Secondly； we have actuality proper。 Actuality； possibility and necessity constitute the formal
moments of the absolute； or its reflection。
Thirdly； the unity of the absolute and its reflection is the absolute relation； or rather the
absolute as relation to itself … substance。
Chapter 1 The Absolute
A The Exposition of the Absolute
B The Absolute Attribute
C The Mode of the Absolute
Remark： The Philosophy of Spinoza and Leibniz
Chapter 2 Actuality
The absolute is the unity of inner and outer as initial； implicit unity。 The exposition appeared as
external reflection which； on its side； has the immediate before it as something already given； but
is at the same time the movement and relation of this to the absolute； and as such movement leads
it back into the absolute and determines it as a mere 'way and manner'。 But this 'way and manner'
is the determination of the absolute itself； namely； its initial identity or its merely implicit unity。
And through this reflection； too； not only is that initial in…itself posited as essenceless determination
but； since the reflection is negative self…relation； it is through this alone that the in…itself becomes
this mode。 This reflection； as sublating itself in its determinations and in general as the self…returning
movement； is first truly absolute identity and at the same time is the determining of the absolute or
its modality。 The mode is therefore the externality of the absolute； but equally only as the reflection
of the absolute into itself； or it is the absolute's own manifestation； so that this manifestation is its
reflection…into…self and therefore its being…in…and…for…itself。
The absolute as such manifestation； the absolute which is nothing else and has no content save that
of being self…manifestation； is absolute form。 Actuality is to be taken as this reflected
absoluteness。 Being is not yet actual： it is the first immediacy； its reflection is therefore a becoming
and transition into an other； or its immediacy is not being…in…and…for…itself。 Actuality also stands
higher than Existence。 True； Existence is the immediacy that has proceeded from ground and
conditions； or from essence and its reflection。 It is therefore in itself what actuality is； real
reflection； but it is not ye