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　yet　the　posited　unity　of　reflection　and　immediacy。　Existence　therefore
  passes　over　into　appearance　in　that　it　develops　the　reflection　which　it　contains。
  It　is　the　ground　that　has　fallen　to　the　ground；　its　determination　is　the　restoration　of　the　ground；　thus
  it　becomes　essential　relation　and　its　final　reflection　is　the　positing　of　its　immediacy　as
  reflection…into…self；　and　conversely；　now　this　unity　in　which　Existence　or　immediacy；　and　the
  in…itself；　the　ground　or　the　reflected　are　simply　moments；　is　actuality。　The　actual　is　therefore
  manifestation；　it　is　not　drawn　into　the　sphere　of　alteration　by　its　externality；　nor　is　it　the
  reflecting　of　itself　in　an　other；　but　it　manifests　itself；　that　is；　in　its　externality　it　is　itself　and　is　itself
  in　that　alone；　namely　only　as　a　self…distinguishing　and　self…determining　movement。
  Now　in　actuality　as　this　absolute　form；　the　moments　are　only　as　sublated　or　formal；　not　yet
  realised；　their　difference　thus　belongs　at　first　to　external　reflection　and　is　not　determined　as　content。
  Actuality　as　itself　the　immediate　form…unity　of　inner　and　outer　is　thus　in　the　determination　of
  immediacy　over　against　the　determination　of　reflection…into…self；　or　it　is　an　actuality　as　against　a
  possibility。　Their　relation　to　each　other　is　the　third　term；　the　actual　determined　equally　as　a　being
  reflected　into　itself；　and　this　at　the　same　time　as　a　being　existing　immediately。　This　third　term　is
  necessity。
  But　first　of　all；　since　the　actual　and　the　possible　are　formal　differences；　their　relation　is
  likewise　merely　formal　and　consist　only　in　the　fact　that　the　one　like　the　other　is　a　positedness；　or
  in　contingency。
  Now　since　in　contingency；　the　actual　as　well　as　the　possible　is　positedness；　they　have　received
  determination　in　themselves；　the　actual　thereby　becomes；　secondly；　real　actuality　and　with　it
  equally　emerges　real　possibility　and　relative　necessity。
  Thirdly；　the　reflection　of　relative　necessity　into　itself　yields　absolute　necessity；　which　is　absolute
  possibility　and　actuality。
  A　Contingency；　or　Formal　Actuality；　Possibility　and　Necessity
  B　Relative　Necessity；　or　Real　Actuality；　Possibility　and　Necessity
  C　Absolute　Necessity
  Chapter　3　The　Absolute　Relation
  A　The　Relation　of　Substantiality
  B　The　Relation　of　Causality
  （a）　Formal　Causality
  （b）　The　Determinate　Relation　of　Causality
  （c）　Action　and　Reaction
  C　Reciprocity
  In　finite　causality　it　is　substances　that　are　actively　related　to　each　other。　Mechanism　consists　in
  this　externality　of　causality；　where　the　reflection　of　the　cause　into　itself　in　its　effect　is　at　the　same
  time　a　repelling　being；　or　where；　in　the　self…identity　which　the　causal　substance　has　in　its　effect；
  the　cause　equally　remains　something　immediately　external　to　it；　and　the　effect　has　passed　over
  into　another　substance。　Now；　in　reciprocity　this　mechanism　is　sublated；　for　it　contains　first　the
  vanishing　of　that　original　persistence　of　the　immediate　substantiality；　and　secondly　the
  coming…to…be　of　the　cause；　and　hence　originativeness　as　self…mediating　through　its　negation。
  At　first；　reciprocity　displays　itself　as　a　reciprocal　causality　of　presupposed；　self…conditioned
  substances；　each　is　alike　active　arid　passive　substance　in　relation　to　the　other。　Since　the　two；
  then；　are　both　passive　and　active；　any　distinction　between　them　has　already　been　sublated；　the
  difference　is　only　a　completely　transparent　semblance；　they　are　substances　only　inasmuch　as　they
  are　the　identity　of　the　active　and　the　passive。　Reciprocity　itself　is　therefore　still　only　an　empty　mode
  of　representing　this；　all　that　is　still　required　is　merely　an　external　bringing　together　of　what　is　already
  both　in　itself　and　posited。　First　of　all；　it　is　no　longer　substrates　but　substances　that　stand　in
  relation　to　each　other；　in　the　movement　of　conditioned　causality；　the　still　remaining　presupposed
  immediacy　has　been　sublated；　and　the　conditioning　factor　of　the　causal　activity　is　still　only　the
  passivity　of　being　acted　upon；　or　the　passivity　of　the　cause　itself。　But　further；　this　'being　acted
  upon'　does　not　originate　in　another　causal　substance；　but　simply　from　a　causality　which　is
  conditioned　by　being　acted　upon；　or　is　a　mediated　causality。　Consequently；　this　initially　external
  moment　which　attaches　to　cause　and　constitutes　the　side　of　its　passivity；　is　mediated　by　itself；　is
  produced　by　its　own　activity；　and　is　thus　the　passivity　posited　by　its　own　activity。　Causality　is
  conditioned　and　conditioning；　the　conditioning　side　is　passive；　but　the　conditioned　side　equally　is
  passive。　This　conditioning　or　passivity　is　the　negation　of　cause　by　the　cause　itself；　in　that　it
  essentially　converts　itself　into　effect　and　precisely　through　this　is　cause。　Reciprocity　is；　therefore；
  only　causality　itself；　cause　not　only　has　an　effect；　but　in　the　effect　it　stands；　as　cause；　in　relation　to
  itself。
  Causality　has　hereby　returned　to　its　absolute　Notion；　and　at　the　same　time　has　attained　to　the
  Notion　itself。　At　first；　it