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self…subsistence is so far only abstract universality。 It has now attained the determination of
objectivity； but as moment of the Notion； this complete difference is enclosed within the simple
unity of the Notion。 Now in so far as end is this total reflection of objectivity into itself and is so
immediately； in the first place； the self…determination or particularity as simple reflection into self
is distinct from the concrete form； and is a determinate content。 From this side； end is finite；
although in respect of its form it is infinite subjectivity。 Secondly； because its determinateness has
the form of subjective indifference； it has the shape of a presupposition； and from this side its
finitude consists in its being confronted by an objective； mechanical and chemical world to which
its activity relates itself as to something already there； its self…determining activity is thus； in its
identity； immediately external to itself and as much reflection outwards as reflection…into…self。 To
this extent end still has a genuinely extramundane existence — to the extent； namely； that it is
confronted by this objectivity； just as the latter on the other hand confronts it as a mechanical and
chemical whole not yet determined and pervaded by the end。
Accordingly； the movement of end can now be expressed as having for its aim to sublate its
presupposition； that is the immediacy of the object； and to posit the object as determined by the
Notion。 This negative attitude towards the object is just as much a negative attitude towards itself；
a sublating of the subjectivity of the end。 Positively； it is the realisation of the end； namely； the
union of objective being with it； so that this being； which； as a moment of the end is immediately
the determinateness identical with it； shall appear as external determinateness； and conversely the
objective as presupposition shall instead be posited as determined by the Notion。 End is in its
own self the urge to realise itself； the determinateness of the moments of the Notion is externality；
but their simplicity in the unity of the Notion is inadequate to the nature of this unity； and the
Notion therefore repels itself from itself。 This repulsion is in general the resolution ＇Entschluss＇ of
the relation of the negative unity to itself； whereby it is exclusive individuality； but by this
exclusion ＇Ausschliessen＇ it resolves itself ＇sich entschliesst＇ or opens up itself ＇schliesst sich
auf＇； because this exclusion is a self…determining； as positing of its own self。 On the one hand
subjectivity in determining itself makes itself into particularity； gives itself a content which； enclosed
within the unity of the Notion； is still an inner one； but this positing； the simple reflection…into…self；
is immediately； as we have seen； also a presupposing； and in the same moment in which the
subject of the end determines itself； it is related to an indifferent； external objectivity which is to be
equated by it with the said inner determinateness； that is to say； is to be posited as something
determined by the Notion； and in the first instance as means。
B。 The Means
The first immediate positing in end is at one and the same time the positing of an internality； that
is； of something determined as posited； and the presupposing of an objective world which is
indifferent to the determination of end。 But the subjectivity of end is absolute negative unity： its
second determining is； therefore； the sublating of this presupposition altogether； this sublating is the
return…into…self in so far as by it is sublated that moment of the first negative； the positing of the
negative as against the subject； the external object。 But as against the presupposition or the
immediacy of the determining； as against the objective world； it is as yet only the first negation；
itself immediate and therefore external。 This positing is therefore not yet the realised end itself； but
only the initial step towards it。 The object thus determined is so far only the means。
The end unites itself through a means with objectivity； and in objectivity with itself。 The means is
the middle term of the syllogism。 The end； because it is finite； requires a means for its realisation…a
means； that is a middle term； that at the same time has the shape of an external existence
indifferent to the end itself and its realisation。 The absolute Notion possesses mediation within itself
in such a manner that its first positing is not a presupposing whose object would have indifferent
externality for its fundamental determination； on the contrary； the world as a creation has only the
form of such externality； but its fundamental determination is really constituted by its negativity and
positedness。 The finitude of end consists accordingly in this； that its determining is altogether
external to itself； and so its first determining； as we have seen； divides itself into a positing and a
presupposing； therefore the negation of this determining； too； is so far only in one aspect already
a reflection…into…self； in the other； it is in fact merely a first negation； in other words the very
reflection…into…self is also external to itself and a reflection outwards。
The means is therefore the formal middle term of a formal syllogism； it is external as against the
extreme of the subjective end； and therefore also to the extreme of the objective end； just as
particularity in the formal syllogism is an indifferent medius terminus that can be replaced by
others。 Further； just as this particularity is middle term only by being determinateness in relation to
one extreme and a universal in relation to the other； and therefore owes its mediating determination
to its relation to other terms； so the means； too； is only the mediating middle term； first because it is
an immediate object； secondly because it is a means by virtue of the relation it possesses
externally to the extreme of the end…a relation that is for it a form to which it is indifferent。
Notion and objectivity are therefore only externally combined in the means； which is accordingly a
merely mechanical object。 The relation of the object to the end is a premise； or the immediate
relation which with regard to the end has been shown to be reflection into itself； the means； is an
inhering predicate； its objectivity is subsumed under the determination of end which on account of
its concretion is universality。 By virtue of this determination of end present in the means； the latter
is now also subsumptive in relation to the other extreme of the initially still indeterminate
objectivity。 Conversely； in contrast to the subjective end； the means； as immediate objectivity；
has a universality of existence that the subjective individuality of the end still lacks。 The end
being thus in the first instance only an external determinateness in the means； it is itself； as a
negative unity； outside it； just as the means is a mechanical object that possesses the end only as a
determinateness； not as simple concretion of the totality。 As the unifying element； however； the
middle term must itself be the totality of the end。 It has been seen that the determination of end in