lying　out　of　one　another；　conveying　them　away　from　the　semblance　of
  independent　subsistence　back　into　subjectivity；　so　that　all　the　members　are
  reciprocally　momentary　means　as　well　as　momentary　ends。　Thus　as　life　is　the
  initial　particularisation；　so　it　results　in　the　negative　self…asserting　unity：　in　the
  dialectic　of　its　corporeity　it　only　coalesces　with　itself。　In　this　way　life　is　essentially
  something　alive；　and　in　point　of　its　immediacy　this　individual　living　thing。　It　is
  characteristic　of　finitude　in　this　sphere　that；　by　reason　of　the　immediacy　of　the
  idea；　body　and　soul　are　separable。　This　constitutes　the　mortality　of　the　living
  being。　It　is　only；　however；　when　the　living　being　is　dead；　that　these　two　sides　of
  the　idea　are　different　ingredients。
  §　216n
  The　single　members　of　the　body　are　what　they　are　only　by　and　in　relation　to　their　unity。　A　hand
  e。g。　when　hewn　off　from　the　body　is；　as　Aristotle　has　observed；　a　hand　in　name　only；　not　in　fact。
  From　the　point　of　view　of　understanding；　life　is　usually　spoken　of　as　a　mystery；　and　in　general　as
  incomprehensible。　By　giving　it　such　a　name；　however；　the　Understanding　only　confesses　its　own
  finitude　and　nullity。　So　far　is　life　from　being　incomprehensible；　that　in　it　the　very　notion　is　presented
  to　us；　or　rather　the　immediate　idea　existing　as　a　notion。　And　having　said　this；　we　have　indicated　the
  defect　of　life。　Its　notion　and　reality　do　not　thoroughly　correspond　to　each　other。　The　notion　of　life
  is　the　soul；　and　this　notion　has　the　body　for　its　reality。　The　soul　is；　as　it　were；　infused　into　its
  corporeity；　and　in　that　way　it　is　at　first　sentient　only；　and　not　yet　freely　self…conscious。　The　process
  of　life　consists　in　getting　the　better　of　the　immediacy　with　which　it　is　still　beset：　and　this　process；
  which　is　itself　threefold；　results　in　the　idea　under　the　form　of　judgement；　i。e。　the　idea　as　Cognition。
  §　217
  A　living　being　is　a　syllogism；　of　which　the　very　elements　are　in　themselves
  systems　and　syllogisms　（§　§　198；　201；　207）。　They　are　however　active　syllogisms
  or　processes；　and　in　the　subjective　unity　of　the　vital　agent　make　only　one　process。
  'Thus　the　living　being　is　the　process　of　its　coalescence　with　itself；　which　runs　on
  through　three　processes。
  Organic　Nature
  Sensibility；　Irritability；　and　Reproduction
  §　218
  （1）　The　first　is　the　process　of　the　living　being　inside　itself。　In　that　process　it　makes
  a　split　on　its　own　self；　and　reduces　its　corporeity　to　its　object　or　its　inorganic
  nature。　This　corporeity；　as　an　aggregate　of　correlations；　enters　in　its　very　nature
  into　difference　and　opposition　of　its　elements；　which　mutually　become　each
  other's　prey；　and　assimilate　one　another；　and　are　retained　by　producing
  themselves。　Yet　this　action　of　the　several　members　（organs）　is　only　the　living
  subject's　one　act　to　which　their　productions　revert；　so　that　in　these　productions
  nothing　is　produced　except　the　subject：　in　other　words；　the　subject　only
  reproduces　itself。
  The　process　of　the　vital　subject　within　its　own　limits　has　in　Nature　the　threefold　form　of　Sensibility；
  Irritability；　and　Reproduction。　As　Sensibility；　the　living　being　is　immediately　simple　self…relation…it　is
  the　soul　omnipresent　in　its　body；　the　outsideness　of　each　member　of　which　to　others　has　for　it　no
  truth。　As　Irritability；　the　living　being　appears　split　up　in　itself；　and　as　Reproduction；　it　is　perpetually
  restoring　itself　from　the　inner　distinction　of　its　members　and　organs。　A　vital　agent　only　exists　as　this
  continually　self…renewing　process　within　its　own　limits。
  Objective　Nature
  The　matter　which　it　assimilates
  §　219
  （2）　But　the　judgement　of　the　notion　proceeds；　as　free；　to　discharge　the　objective
  or　bodily　nature　as　an　independent　totality　from　itself；　and　the　negative　relation　of
  the　living　thing　to　itself　makes；　as　immediate　individuality；　the　presupposition　of
  an　inorganic　nature　confronting　it。　As　this　negative　of　the　animate　is　no　less　a
  function　in　the　notion　of　the　animate　itself；　it　exists　consequently　in　the　latter
  （which　is　at　the　same　time　a　concrete　universal）　in　the　shape　of　a　defect　or　want。
  The　dialectic　by　which　the　object；　being　implicitly　null；　is　merged　is　the　action　of
  the　self…assured　living　thing；　which　in　this　process　against　an　inorganic　nature　thus
  retains；　develops；　and　objectifies　itself。
  §　219n
  The　living　being　stands　face　to　face　with　an　inorganic　nature；　to　which　it　comports　itself　as　a　master
  and　which　it　assimilates　to　itself。　The　result　of　the　assimilation　is　not；　as　in　the　chemical　process；　a
  neutral　product　in　which　the　independence　of　the　two　confronting　sides　is　merged；　but　the　living
  being　shows　itself　as　large　enough　to　embrace　its　other　which　cannot　withstand　its　power。　The
  inorganic　nature　which　is　subdued　by　the　vital　agent　suffers　this　fate；　because　it　is　virtually　the
  same　as　what　life　is　actually。　Thus　in　the　other　the　living　being　only　coalesces　with　itself。　But　when
  the　soul　has　fled　from　the　body；　the　elementary　powers　of　objectivity　begin　their　play。　These
  powers　are；　as　it　were；　continually　on　the　spring；　ready　to　begin　their　process　in　the　organic　body；
  and　life　is　the　constant　battle　against　them。
  ？
  The　living　individual
  §　220
  （3）　The　living　individual；　which　in　its　first　process　comports　itself　as　intrinsically
  subject　and　notion；　through　its　second　assimilates　its　external　objectivity　and　thus
  puts　the　character　of　reality　into　itself。　It　is　now　therefore　implicitly　a　Kind；　with
  essential　universality　of　nature。　The　particularising　of　this　Kind　is　the　relation　of
  the　living　subject　to　another　subject　of　its　Kind：　and　the　judgement　is　the　tie　of
  Kind　over　these　individuals　thus　appointed　for　each　other。　This　is　the　Affinity　of
  the　Sexes。
  Birth；　Death　and　Genus
  §　221
  The　process　of　Kind　brings　it　to　a　being　of　its　own。　Life　being　no　more　than　the
  idea　immediate；　the　product　of　this　process　breaks　up　into　two　sides。　On　the　one
  hand；　the　living　individual；　which　was　at　first　presupposed　as　immediate；　is　now
  seen　to　be　mediated　and　generated。　On　the　other；　however；　the　living
  individuality；　which；　on　account　of　its　first　immediacy；　stands　in　a　negative
  attitude　towards　universality；　sinks　in　the　superior　power　of　the　latter。
  §　221n
  The　living　being　dies；　because　it　is　a　contradiction。　Implicitly　it　is　the　universal　or　Kind；　and　yet
  immediately　it　exists　as　an　individual　only。　Death　shows　the　Kind　to　be　the　power　that　rules　the
  immediate　individual。　For　the　animal　the　process　of　Kind　is　the　highest　point　of　its　vitality。　But　the
  animal　never　gets　so　far　in　its　Kind　as　to　have　a　being　of　its　own；　it　succumbs　to　the　power　of
  Kind。　In　the　process　of　Kind　the　immediate　living　being　mediates　itself　with　itself；　and　thus　rises
  above　its　immediacy；　only　however　to　sink　back　into　it　again。　Life　thus　runs　away；　in　the　first
  instance；　only　into　the　false　infinity　of　the　progress　ad　infinitum。　The　real　result；　however；　of　the
  process　of　life；　in　the　point　of　its　notion；　is　to　merge　and　overcome　that　immediacy　with　which　the
  idea；　in　the　shape　of　life；　is　still　beset。
  §　222
  In　this　manner　however　the　idea　of　life　has　thrown　off　not　some　one　particular
  and　immediate　'This'；　but　this　first　immediacy　as　a　whole。　It　thus　comes　to　itself；
  to　its　truth：　it　enters　upon　existence　as　a　free　Kind　self…subsistent。　The　death　of
  merely　immediate　and　individual　vitality　is　the　'procession'　of　spirit。
  （b）　Cognition　in　general
  §223
  The　idea　exists　free　for　itself；　in　so　far　as　it　has　universality　for　the　medium　of　its
  existence　…　as　objectivity　itself　has　notional　being　…　as　the　idea　is　its　own　object。
  Its　subjectivity；　thus　universalised；　is　pure　self…contained　distinguishing　of　the
  idea…intuition　which　keeps　itself　in　this　identical　universality。　But；　as　specific
  distinguishing；　it　is　the　further　judgement　of　repelling　itself　as　a　totality　from　itself；
  and　thus；　in　the　first　place；　presupposing　itself　as　an　external　universe。　There　are
  two　judgements；　which　though　implicitly　identical　are　not　yet　explicitly　put　as
  identical。
  §　224
  The　relation　of　these　two　ideas；　which　implicitly　and　as　life　are　identical；　is　thus
  one　of　correlation：　and　it　is　that　correlativity　which　constitutes　the　characteristic　of
  finitude　in　this　sphere。　It　is　the　relationship　of　reflection；　seeing　that　the
  distinguishing　of　the　idea　in　its　own　self　is　only　the　first　judgement　…　presupposing
  the　other　and　not　yet　supposing　itself　to　constitute　it。　And　thus　for　the　subjective
  idea　the　objective　is　the　immediate　world　found　ready　to　hand；　or　the　idea　as　life
  is　in　the　phenomenon　of　indi