now　added　the　illusory　show　of　power；　to　the　positedness　the　illusory　show　of　positedness。
  What　in　the　presupposition　was　original；　becomes　in　causality；　through　the　relation　to　an　other；
  what　it　is　in　itself；　the　cause　produces　an　effect；　and　that；　too；　in　another　substance；　it　is　now
  power　in　relation　to　an　other　and　thus　appears　as　a　cause；　but　is　a　cause　only　in　virtue　of　this
  appearing。　（b）　The　effect　enters　the　passive　substance；　whereby　it　now　also　appears　as　a
  positedness；　but　is　a　passive　substance　only　as　such　positedness。
  3。　But　there　is　still　more　present　in　this　than　only　this　appearance；　namely：　（a）　the　cause　acts　on
  the　passive　substance　and　alters　its　determination；　but　this　is　positedness；　there　is　nothing　else　in　it
  to　alter；　the　other　determination；　however；　that　it　receives　is　causality；　the　passive　substance
  therefore　becomes　cause；　power　and　activity：　（b）　the　effect　is　posited　in　it　by　the　cause；　but　that
  which　is　posited　by　the　cause　is　the　cause　itself　which；　in　acting；　is　identical　with　itself；　it　is　this　that
  puts　itself　in　the　place　of　the　passive　substance。　Similarly；　with　regard　to　the　active　substance；　（a）
  the　action　is　the　translation　of　the　cause　into　the　effect；　into　the　other　of　the　cause；　into　positedness；
  and　（b）　the　cause　reveals　itself　in　the　effect　as　what　it　is；　the　effect　is　identical　with　the　cause；　is　not
  an　other…；　thus　the　cause　in　acting　reveals　the　posited　being　as　that　which　the　cause　essentially　is。
  Each　side；　therefore；　in　both　its　identical　and　negative　relation　to　the　other　becomes　the　opposite
  of　itself；　so　that　the　other；　and　therefore　also　each；　remains　identical　with　itself。　But　the　identical
  and　the　negative　relations　are　both　one　and　the　same；　substance　is　self…identical　only　in　its　opposite
  and　this　constitutes　the　absolute　identity　of　the　substances　posited　as　a　duality。　Active　substance；
  through　the　act　of　positing　itself　as　the　opposite　of　itself；　an　act　which　is　at　the　same　time　the
  sublating　of　its　presupposed　otherness；　of　passive　substance；　is　manifested　as　cause　or　originative
  substantiality。　Conversely；　through　being　acted　on；　posited　being　is　manifested　as　posited；　the
  negative　as　negative；　and　therefore　passive　substance　as　self…related　negativity；　the　cause　meeting
  in　this　other　simply　and　solely　with　its　own　self。　Through　this　positing；　then；　the　presupposed　or
  implicit　originativeness　becomes　explicit　or　for　itself；　yet　this　being　that　is　in　and　for　itself　is　such
  only　in　so　far　as　this　positing　is　equally　a　sublating　of　what　was　presupposed；　in　other　words
  absolute　substance　has　returned　to　itself　and　so　become　absolute；　only　out　of　and　in　its
  positedness。　Hence　this　reciprocity　is　the　appearance　that　again　sublates　itself；　the　revelation　that
  the　illusory　being　of　causality　in　which　the　cause　appears　as　cause；　is　illusory　being。　This　infinite
  reflection…into…self；　namely；　that　being　is　in　and　for　itself　only　in　so　far　as　it　is　posited；　is　the
  consummation　of　substance。　But　this　consummation　is　no　longer　substance　itself　but　something
  higher；　the　Notion；　the　subject。　The　transition　of　the　relation　of　substantiality　takes　place　through
  its　own　immanent　necessity　and　is　nothing　more　than　the　manifestation　of　itself；　that　the　Notion　is
  its　truth；　and　that　freedom　is　the　truth　of　necessity。
  I　have　already　mentioned　in　the　Second　Book　of　the　Objective　Logic　that　the　philosophy　which
  adopts　the　standpoint　of　substance　and　stops　there　is　the　system　of　Spinoza。　I　also　indicated　there
  the　defect　of　that　system　alike　as　to　form　and　to　matter。　But　the　refutation　of　the　system　is　another
  matter。　With　respect　to　the　refutation　of　a　philosophical　system　I　have　elsewhere　also　made　the
  general　observation　that　one　must　get　rid　of　the　erroneous　idea　of　regarding　the　system　as　out　and
  out　false；　as　if　the　true　system　by　contrast　were　only　opposed　to　the　false。　The　context　itself　in
  which　Spinoza's　system　here　finds　mention　provides　the　true　standpoint　of　the　system　and　the
  question　whether　it　is　true　or　false。　The　relation　of　substance　resulted　from　the　nature　of　essence；
  this　relation　and　its　exposition　as　a　developed　totality　in　a　system　is；　therefore；　a　necessary
  standpoint　assumed　by　the　absolute。　Such　a　standpoint；　therefore；　is　not　to　be　regarded　as　an
  opinion；　a　subjective；　arbitrary　way　of　thinking　of　an　individual；　as　an　aberration　of　speculation；　on
  the　contrary；　speculative　thinking　in　the　course　of　its　progress　finds　itself　necessarily　occupying　that
  standpoint　and　to　that　extent　the　system　is　perfectly　true；　but　it　is　not　the　highest　standpoint。　Yet
  this　does　not　mean　that　the　system　can　be　regarded　as　false；　as　requiring　and　being　capable　of
  refutation；　on　the　contrary；　the　only　thing　about　it　to　be　considered　false　is　its　claim　to　be　the
  highest　standpoint。　Consequently；　the　true　system　cannot　have　the　relation　to　it　of　being　merely
  opposed　to　it；　for　if　this　were　so；　the　system；　as　this　opposite；　would　itself　be　one…sided。　On　the
  contrary；　the　true　system　as　the　higher；　must　contain　the　subordinate　system　within　itself。
  Further；　the　refutation　must　not　come　from　outside；　that　is；　it　must　not　proceed　from　assumptions
  lying　outside　the　system　in　question　and　inconsistent　with　it。　The　system　need　only　refuse　to
  recognise　those　assumptions；　the　defect　is　a　defect　only　for　him　who　starts　from　the　requirements
  and　demands　based　on　those　assumptions。
  Thus　it　has　been　said　that　for　anyone　who　does　not　presuppose　as　an　established　fact　the　freedom
  and　self…subsistence　of　the　self…conscious　subject　there　cannot　be　any　refutation　of　Spinozism。
  Besides；　a　standpoint　so　lofty　and　so　intrinsically　rich　as　the　relation　of　substance；　far　from　ignoring
  those　assumptions　even　contains　them：　one　of　the　attributes　of　Spinoza's　substance　is　thinking。　On
  the　contrary；　Spinozism　knows　how　to　resolve　and　assimilate　the　determinations　in　which　these
  assumptions　conflict　with　it；　so　that　they　appear　in　the　system；　but　in　the　modifications
  appropriate　to　it。　The　nerve；　therefore；　of　the　external　refutation　consists　solely　in　clinging
  stubbornly　to　the　antitheses　of　these　assumptions；　for　example；　to　the　absolute　self…subsistence　of
  the　thinking　individual　as　against　the　form　of　thought　posited　in　absolute　substance　as　identical　with
  extension。　The　genuine　refutation　must　penetrate　the　opponent's　stronghold　and　meet　him　on　his
  own　ground；　no　advantage　is　gained　by　attacking　him　somewhere　else　and　defeating　him　where　he
  is　not。　The　only　possible　refutation　of　Spinozism　must　therefore　consist；　in　the　first　place；　in
  recognising　its　standpoint　as　essential　and　necessary　and　then　going　on　to　raise　that　standpoint　to
  the　higher　one　through　its　own　immanent　dialectic。　The　relationship　of　substance　considered　simply
  and　solely　in　its　own　intrinsic　nature　leads　on　to　its　opposite；　to　the　Notion。　The　exposition　of
  substance　（contained　in　the　last　book）　which　leads　on　to　the　Notion　is；　therefore；　the　sole　and
  genuine　refutation　of　Spinozism。　It　is　the　unveiling　of　substance；　and　this　is　the　genesis　of　the
  Notion；　the　chief　moments　of　which　have　been　brought　together　above。　The　unity　of　substance　is
  its　relation　of　necessity；　but　this　unity　is　only　an　inner　necessity；　in　positing　itself　through　the
  moment　of　absolute　negativity　it　becomes　a　manifested　or　posited　identity；　and　thereby　the
  freedom　which　is　the　identity　of　the　Notion。　The　Notion；　the　totality　resulting　from　the　reciprocal
  relation；　is　the　unity　of　the　two　substances　standing　in　that　relation；　but　in　this　unity　they　are　now
  free；　for　they　no　longer　possess　their　identity　as　something　blind；　that　is　to　say；　as　something
  merely　inner；　on　the　contrary；　the　substances　now　have　essentially　the　status　of　an　illusory　being；
  of　being　moments　of　reflection；　whereby　each　is　no　less　immediately　united　with　its　other　or　its
  positedness　and　each　contains　its　positedness　within　itself；　and　consequently　in　its　other　is　posited
  as　simply　and　solely　identical　with　itself。
  With　the　Notion；　therefore；　we　have　entered　the　realm　of　freedom。　Freedom　belongs　to　the
  Notion　because　that　identity　which；　as　absolutely　determined；　constitutes　the　necessity　of
  substance；　is　now　also　sublated　or　is　a　positedness；　and　this　positedness　as　self…related　is　simply
  that　identity。　The　mutual　opacity　of　the　substances　standing　in　the　causal　relationship　has　vanished
  and　become　a　self…transparent　clarity；　for　the　originality　of　their　self…subsistence　has　passed　into　a
  positedness；　the　original　substance　is　original　in　that　it　is　only　the　cause　of　itself；　and　this　is
  substance　raised　to　the　freedom　of　the　Notion。
  This　at　once　provides　us　with　a　more　precise　determination　of　mediately　the　Notion。　Because
  being　that　is　in　and　for　itself　is　immediately　a　positedness；　the　Notion　in　its　simple　self…relation　is　an
  absolute　determinateness　which；　however；　as　purely　self…related　is　no　less　immediately　a　simple
  identity。　But　this　self…relation　of　the　determinateness　as　the　union　of　itself　with　itself　is　equally　the
  negation　of　the　determinateness；　and　the　Notion　as　this　equality　with　itself　is　the　universal。　But　this
  identity　has　equally　the　determination　of　negativity；　it　is　the