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the goal which； as the archetype； it must be our endeavour to set up for a maximum and to which
we must strive to bring the condition of the actual world ever nearer。
But having reached the result that the Idea is the unity of the Notion and objectivity； is the true； it
must not be regarded merely as a goal to which we have to approximate but which itself always
remains a kind of beyond； on the contrary； we must recognise that everything actual is only in so
far as it possesses the Idea and expresses it。 It is not merely that the object； the objective and
subjective world in general； ought to be congruous with the Idea； but they are themselves the
congruence of Notion and reality； the reality that does not correspond to the Notion is mere
Appearance； the subjective； contingent； capricious element that is not the truth。
When it is said that no object is to be found in experience that is perfectly congruous with the
Idea； one is opposing the Idea as a subjective standard to the actual； but what anything actual is
supposed in truth to be； if its Notion is not in it and if its objectivity docs not correspond to its
Notion at all； it is impossible to say； for it would be nothing。 It is true that the mechanical and
chemical object； like the nonspiritual subject and the spirit that is conscious only of the finite； not of
its essence； do not； according to their various natures； have their Notion existent in them in its
own free form。 But they can only be true at all in so far as they are the union of their Notion and
reality； of their soul and their body。 Wholes like the state and the church cease to exist when the
unity of their Notion and their reality is dissolved； man； the living being； is dead when soul and
body are parted in him； dead nature； the mechanical and chemical world … taking； that is； the dead
world to mean the inorganic world； otherwise it would have no positive meaning at all … dead
nature； then； if it is separated into its Notion and its reality； is nothing but the subjective abstraction
of a thought form and a formless matter。 Spirit that was not Idea； was not the unity of the Notion
with its own self； or the Notion that did not have the Notion itself for its reality would be dead；
spiritless spirit； a material object。
The Idea being the unity of Notion and reality； being has attained the significance of truth；
therefore what now is is only what is Idea。 Finite things are finite because they do not possess the
complete reality of their Notion within themselves； but require other things to complete it … or；
conversely； because they are presupposed as objects； hence possess the Notion as an external
determination。 The highest to which they attain on the side of this finitude is external purposiveness。
That actual things are not congruous with the Idea is the side of their finitude and untruth； and in
accordance with this side they are objects； determined in accordance with their various spheres
and in the relationships of objectivity； either mechanically； chemically or by an external end。 That
the Idea has not completely leavened its reality； has imperfectly subdued it to the Notion； this is a
possibility arising from the fact that the Idea itself has a restricted content； that though it is
essentially the unity of Notion and reality； it is no less essentially their difference； for only the object
is their immediate； that is； merely implicit unity。 But if an object； for example the state； did not
correspond at all to its Idea； that is； if in fact it was not the Idea of the state at all； if its reality；
which is the self…conscious individuals； did not correspond at all to the Notion； its soul and its
body would have parted； the former would escape into the solitary regions of thought； the latter
would have broken up into the single individualities。
But because the Notion of the state so essentially constitutes the nature of these individualities； it is
present in them as an urge so powerful that they are impelled to translate it into reality； be it only in
the form of external purposiveness； or to put up with it as it is； or else they must needs perish。 The
worst state； one whose reality least corresponds to the Notion； in so far as it still exists； is still
Idea； the individuals still obey a dominant Notion 。
However； the Idea has not merely the more general meaning of the true being； of the unity of
Notion and reality； but the more specific one of the unity of subjective Notion and objectivity。
That is to say； the Notion as such is itself already the identity of itself and reality； for the indefinite
expression 'reality' means in general nothing else but determinate being； and this the Notion
possesses in its particularity and individuality。 Similarly too； objectivity is the total Notion that out
of its determinateness has withdrawn into identity with itself。 In the former subjectivity the
determinateness or difference of the Notion is an illusory being ＇semblance＇ that is immediately
sublated and has withdrawn into being…for…self or negative unity； it is an inhering predicate。 But in
this objectivity the determinateness is posited as an immediate totality； as an external whole。 Now
the Idea has shown itself to be the Notion liberated again into its subjectivity from the immediacy
in which it is submerged in the object； to he the Notion that distinguishes itself from its objectivity；
which however is no less determined by it and possesses its substantiality only in that Notion。 'This
identity has therefore rightly been defined as the subject…object； for it is as well the formal or
subjective Notion as it is the object as such。 But this must be understood more precisely。 The
Notion； having truly attained its reality； is this absolute judgement whose subject； as self…related
negative unity； distinguishes itself from its objectivity and is the latter's being…in…and…for…self； but
essentially relates itself to it through itself； it is therefore its own end and the urge to realise it； but
for this very reason the subject does not possess objectivity in an immediate manner； for if it did it
would be merely the totality of the object as such lost in objectivity； on the contrary； objectivity is
the realisation of the end； an objectivity posited by the activity of the end； an objectivity which； as
positedness； possesses its subsistence and its form only as permeated by its subject。 As
objectivity； it has in it the moment of the externality of the Notion and is therefore in general the
side of finitude； change and Appearance； a side； however； which meets with extinction in its
retraction into the negative unity of the Notion； the negativity whereby its indifferent mutual
externality exhibits itself as unessential and a positivity； is the Notion itself。
The Idea is； therefore； in spite of this objectivity utterly simple and immaterial； for the externality
exists only as determined by the Notion and as taken up into its negative unity； in so far as it exists
as indifferent externality it is not merely at the mercy of mechanism in general but exists only as the
transitory and untrue。 Although therefore the Idea has its reality in a material ext