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First of all； this advance is determined as beginning from simple determinatenesses the succeeding
ones becoming ever richer and more concrete。 For the result contains its beginning and its course
has enriched it by a fresh determinateness。 The universal constitutes the foundation； the advance is
therefore not to be taken as a flowing from one other to the next other。 In the absolute method the
Notion maintains itself in its otherness。 the universal in its particularisation； in judgement and reality；
at each stage of its further determination it raises the entire mass of its preceding content； and by
its dialectical advance it not only does not lose anything or leave anything behind； but carries along
with it all it has gained； and inwardly enriches and consolidates itself。
This expansion may be regarded as the moment of content； and in the whole as the first premise；
the universal is communicated to the wealth of content； immediately maintained in it。 But the
relationship has also its second； negative or dialectical side。 The enrichment proceeds in the
necessity of the Notion； it is held by it； and each determination is a reflection…into…self。 Each new
stage of forthgoing； that is； of further determination； is also a withdrawal inwards； and the
greater extension is equally a higher intensity。
The richest is therefore the most concrete and most subjective and that which withdraws itself into
the simplest depth is the mightiest and most all…embracing。
The highest； most concentrated point is the pure personality which； solely through the absolute
dialectic which is its nature； no less embraces and holds everything within itself； because it
makes itself the supremely free … the simplicity which is the first immediacy and universality。
It is in this manner that each step of the advance in the process of further determination； while
getting further away from the indeterminate beginning is also getting back nearer to it； and that
therefore； what at first sight may appear to be different； the retrogressive grounding of the
beginning； and the progressive further determining of it； coincide and are the same。 The method；
which thus winds itself into a circle； cannot anticipate in a development in time that the beginning is；
as such； already something derived； it is sufficient for the beginning in its immediacy that it is simple
universality。 In being that； it has its complete condition； and there is no need to deprecate the fact
that it may only be accepted provisionally and hypothetically。 Whatever objections to it might be
raised … say； the limitations of human knowledge； the need to examine critically the instrument of
cognition before starting to deal with the subject matter … are themselves presuppositions； which as
concrete determinations involve the demand for their mediation and proof。 Since therefore they
possess no formal advantage over the beginning with the subject matter against which they protest；
but on the contrary themselves require deduction on account of their more concrete content； their
claim to prior consideration must be treated as an empty presumption。 They have an untrue
content； for they convert what we know to be finite and untrue into something incontestable and
absolute； namely； a limited cognition determined as form and instrument relatively to its content；
this untrue cognition is itself also the form； the process of seeking grounds； that is retrogressive。。
The method of truth； too； knows the beginning to be incomplete； because it is a beginning； but at
the same time it knows this incompleteness to be a necessity； because truth only comes to be itself
through negativity of immediacy。
The impatience at insists merely on getting beyond the determinate … whether called beginning；
object； the finite； or in whatever other form it be taken … and finding itself immediately in the
absolute； has before it as cognition nothing but the empty negative； the abstract infinite； in other
words； a presumed absolute； that is presumed because it is not posited； not grasped； grasped it
can only be through the mediation of cognition； of which the universal and immediate is a moment；
but the truth itself resides only in the extended course of the process and in the conclusion。 To
meet the subjective needs of unfamiliarity and its impatience； a survey of the whole may of course
be given in advance … by a division for reflection which； after the manner of finite cognition；
specifies the particular of the universal as something already there and to be awaited in the course
of the science。 Yet this affords us nothing more than a picture for ordinary thinking； for the
genuine transition from the universal to the particular and to the whole that is determined in and for
itself； in which whole that first universal itself according to its true determination is again a moment；
is alien to the above manner of division； and is alone the mediation of the science itself。
By virtue of the nature of the method just indicated； the science exhibits itself as a circle returning
upon itself； the end being wound back into the beginning； the simple ground； by the mediation； this
circle is moreover a circle of circles； for each individual member as ensouled by the method is
reflected into itself； so that in returning into the beginning it is at the same time the beginning of a
new member。 Links of this chain are the individual sciences ＇of logic； nature and spirit＇； each of
which has an antecedent and a successor … or； expressed more accurately； has only the
antecedent and indicates its successor in its conclusion。
Thus then logic； too； in the absolute Idea； has withdrawn into that same simple unity which its
beginning is； the pure immediacy of being in which at first every determination appears to be
extinguished or removed by abstraction； is the Idea that has reached through mediation； that is；
through the sublation of mediation； a likeness correspondent to itself。 The method is the Pure
Notion that relates itself only to itself； it is therefore the simple self…relation that is being。 But now it
is also fulfilled being； the Notion that comprehends itself； being as the concrete and so absolutely
intensive totality。 In conclusion； there remains only this to be said about this Idea； that in it； first； the
science of logic has grasped its own Notion。
In the sphere of being； the beginning of its content； its Notion appears as a knowing in a
subjective reflection external to that content。 But in the Idea of absolute cognition the Notion has
become the Idea's own content。 The Idea is itself the pure Notion that has itself for subject matter
and which； in running itself as subject matter through the totality of its determinations； develops
itself into the whole of its reality； into the system of the science ＇of logic＇； and concludes by
apprehending this process of comprehending itself； thereby superseding its standing as content and
subject matter and cognising the Notion of the science。 Secondly； this Idea is still logical； it is
enclosed within pure thought and is the science only of the divine Notion。 True； the systematic
exposition is itself a realisation