But　in　the　opposite　sense；　objectivity　signifies　that　which　is　in　and　for　itself；　and　free　from
  limitation　and　opposition。　Rational　principles；　perfect　works　of　art。；　etc。；　are　called　objective　in　so
  far　as　they　are　free　and　above　all　contingency。　Although　rational；　theoretical　or　ethical　principles
  belong　only　to　subjectivity；　to　consciousness；　yet　that　element　in　the　latter　that　is　in　and　for　itself　is
  called　objective；　the　cognition　of　truth　is　placed　in　cognising　the　object　as　object；　free　from
  anything　added　by　subjective　reflection；　and　right　conduct　in　the　obedience　to　objective　laws　that
  are　not　subjective　in　origin　and　admit　no　caprice　and　no　treatment　that　might　overthrow　their
  necessity。
  At　the　present　standpoint　of　our　exposition　objectivity　signifies；　in　the　first　instance；　the　absolute
  being　of　the　Notion；　that　is；　the　Notion　that　has　sublated　the　mediation　posited　in　its
  self…determination　and　converted　it　into　immediate　relation…to…self。　Consequently　this　immediacy
  is　itself　immediately　and　wholly　pervaded　by　the　Notion；　just　as　the　Notion's　totality　is　immediately
  identical　with　its　being。　But　since；　further；　the　Notion　has　equally　to　restore　the　free　being…for…self
  of　its　subjectivity；　there　arises　a　relationship　between　the　Notion　as　end　and　objectivity。　In　this
  relationship　the　immediacy　of　the　objectivity　becomes　the　negative　element　over　against　the　end；
  an　element　to　be　determined　by　the　activity　of　the　end；　this　immediacy　thus　acquires　the　other
  significance；　that　of　being　in　and　for　itself　null　in　so　far　as　it　stands　opposed　to　the　Notion。
  First；　then；　objectivity　is　an　immediacy　whose　moments；　by　virtue　of　the　totality　of　all　the　moments；
  exist　in　a　self…subsistent　indifference　as　objects　outside　one　another；　and　in　their　relationship
  possess　the　subjective　unity　of　the　Notion　only　as　an　inner　or　an　outer　unity。　This　is
  Mechanism。
  But　secondly；　this　unity　reveals　itself　as　the　immanent　law　of　the　objects　themselves；　and　thus　their
  relationship　becomes　their　peculiar　specific　difference　founded　on　their　law；　it　becomes　a　relation
  in　which　their　determinate　self…subsistence　sublates　itself。　This　is　Chemism。
  Thirdly；　this　essential　unity　of　the　objects　is　thereby　posited　as　distinct　from　their　self…subsistence；　it
  is　the　subjective　Notion；　but　posited　as　in　and　for　itself　related　to　objectivity；　as　end。　This　is
  Teleology。
  Since　the　end　is　the　Notion　that　is　posited　as　in　its　own　self　relating　itself　to　objectivity　and　as
  sublating　by　its　own　act　its　defect　of　being　subjective；　the　purposiveness　which　is　at　first　external
  becomes；　through　the　realisation　of　the　end；　internal　and　the　Idea。
  Chapter　1　Mechanism
  As　objectivity　is　the　totality　of　the　Notion　withdrawn　into　its　unity；　an　immediate　is　thereby　posited
  that　is　in　and　for　itself　this　totality；　and　is　also　posited　as　such；　although　in　it　the　negative　unity　of
  the　Notion　has　not　as　yet　detached　itself　from　the　immediacy　of　this　totality；　in　other　words；
  objectivity　is　not　yet　posited　as　judgment。　In　so　far　as　it　has　the　Notion　immanent　in　it；　it　contains
  the　difference　of　the　Notion；　but　on　account　of　the　objective　totality；　the　differentiated　moments
  are　complete　and　self…subsistent　objects　which　consequently；　even　in　their　relation；　stand　to　one
  another　only　as　self…subsistent　things　and　remain　external　to　one　another　in　every　combination。
  This　is　what　constitutes　the　character　of　mechanism；　namely；　that　whatever　relation　obtains
  between　the　things　combined；　this　relation　is　one　extraneous　to　them　that　does　not　concern　their
  nature　at　all；　and　even　if　it　is　accompanied　by　a　semblance　of　unity　it　remains　nothing　more　than
  composition；　mixture；　aggregation　and　the　like。　Spiritual　mechanism　also；　like　material；
  consists　in　this；　that　the　things　related　in　the　spirit　remain　external　to　one　another　and　to　spirit　itself。
  A　mechanical　style　of　thinking；　a　mechanical　memory；　habit；　a　mechanical　way　of　acting；
  signify　that　the　peculiar　pervasion　and　presence　of　spirit　is　lacking　in　what　spirit　apprehends　or
  does。　Although　its　theoretical　or　practical　mechanism　cannot　take　place　without　its　self…activity；
  without　an　impulse　and　consciousness；　yet　there　is　lacking　in　it　the　freedom　of　individuality；　and
  because　this　freedom　is　not　manifest　in　it　such　action　appears　as　a　merely　external　one。
  A。　The　Mechanical　Object
  The　object　is；　as　we　have　seen；　the　syllogism；　whose　mediation　has　been　sublated　＇ausgeglichen＇
  and　has　therefore　become　an　immediate　identity。　It　is　therefore　in　and　for　itself　a　universal　—
  universality　not　in　the　sense　of　a　community　of　properties；　but　a　universality　that　pervades　the
  particularity　and　in　it　is　immediate　individuality。
  1。　In　the　first　place　therefore　the　object　does　not　differentiate　itself　into　matter　and　form　—　a
  matter　as　the　self…subsistent　universal　side　of　the　object　and　a　form　as　the　particular　and　individual
  side；　such　an　abstract　difference　of　individuality　and　universality　is　excluded　by　the　Notion　of
  object；　if　it　is　regarded　as　matter　it　must　be　taken　as　in　principle　formed　matter。　Similarly；　it　may　be
  defined　as　a　thing　with　properties；　as　a　whole　consisting　of　parts；　as　a　substance　with　accidents；　or
  in　terms　of　other　relationships　of　reflection；　but　these　relationships　have　been　altogether
  superseded　already　in　the　Notion；　the　object　therefore　has　neither　properties　nor　accidents；　for
  these　are　separable　from　the　thing　or　the　substance；　whereas　in　the　object　the　particularity　is
  absolutely　reflected　into　the　totality。　In　the　parts　of　a　whole；　there　is　indeed　present　that
  self…subsistence　which　belongs　to　the　differences　of　the　object；　but　these　differences　are
  themselves　directly　and　essentially　objects；　totalities；　that　are　not；　like　parts；　determined　as　such　in
  contrast　to　the　whole。
  The　object　is　therefore　in　the　first　instance　indeterminate；　in　so　far　as　it　has　no　determinate
  opposition　in　it；　for　it　is　the　mediation　that　has　collapsed　into　immediate　identity。　In　so　far　as　the
  Notion　is　essentially　determinate；　the　object　possesses　determinateness　as　a　manifoldness
  which　though　complete　is　otherwise　indeterminate；　that　is；　contains　no　relationships；　and　which
  constitutes　a　totality　that　at　first　is　similarly　no　further　determined；　sides　or　parts　that　may　be
  distinguished　in　it　belong　to　an　external　reflection。　This　quite　indeterminate　difference　therefore
  means　only　that　there　are　a　number　of　objects；　each　of　which　only　contains　its　determinateness
  reflected　into　its　universality　and　does　not　reflect　itself　outwards。　Because　this　indeterminate
  determinateness　is　essential　to　the　object；　the　latter　is　within　itself　a　plurality　of　this　kind；　and　must
  therefore　be　regarded　as　a　composite　or　aggregate。　It　does　not　however　consist　of　atoms；　for
  these　are　not　objects　because　they　are　not　totalities。　The　Leibnizian　monad　would　be　more　of　an
  object　since　it　is　a　total　representation　of　the　world；　but　confined　within　its　intensive　subjectivity
  it　is　supposed　at　least　to　be　essentially　one　within　itself。　Nevertheless；　the　monad　determined　as　an
  exclusive　one　is　only　a　principle　that　reflection　assumes。　Yet　the　monad　is　an　object；　partly　in
  that　the　ground　of　its　manifold　representations　—　of　the　developed；　that　is；　the　posited
  determinations　of　its　merely　implicit　totality　lies　outside　it；　and　partly　also　in　that　it　is　indifferent
  to　the　monad　that　it　constitutes　an　object　along　with　others；　it　is　thus　in　fact　not　exclusive　or
  determined　for　itself。
  2。　As　the　object；　then；　in　its　determined　being　is　a　totality　and　yet　on　account　of　its
  indeterminateness　and　immediacy　is　not　the　negative　unity　of　that　determined　being；　it　is
  indifferent　to　the　determinations　as　individual；　as　determined　in　and　for　themselves；　just　as
  these　latter　are　themselves　indifferent　to　one　another。　These；　therefore；　are　not　comprehensible
  from　it　nor　from　one　another；　its　totality　is　the　form　of　general　reflectedness　of　its　manifoldness　into
  individuality　in　general　which　is　in　its　own　self　indeterminate。　The　determinatenesses；　therefore；　that
  it　contains；　do　indeed　belong　to　it；　but　the　form　that　constitutes　their　difference　and　combines　them
  into　a　unity　is　an　external；　indifferent　one；　whether　it　be　a　mixture；　or　again　an　order；　a　certain
  arrangement　of　parts　and　sides；　all　these　are　combinations　that　are　indifferent　to　what　is　so
  related。
  Thus　the　object；　like　any　determinate　being　in　general；　has　the　determinateness　of　its　totality
  outside　it　in　other　objects；　and　these　in　turn　have　theirs　outside　them；　and　so　on　to　infinity。　The
  return…into…self　of　this　progression　to　infinity　must　indeed　likewise　be　assumed　and　represented　as
  a　totality；　a　world；　but　that　world　is　nothing　but　the　universality　that　is　confined　within　itself　by
  indeterminate　individuality；　that　is；　a　universe。
  The　object；　therefore；　being　in　its　determinateness　equally　indifferent　to　it；　it　is　the　object's　own
  nature　that　points　it　outside　and　beyond　itself　to　other　objects　for　its　determination；　but　to　these
  others；　their　determinant　function　is　similarly　a　matter　of　indifference。　Consequently；　a　principle
  of　self…determination　is　nowhere　to　be　found；　dete