the　objective　Notion　and　it　determination　therewith　sublated；　by　that　very　fact　the　merely
  phenomenal　reality；　the　external　determinability　and　worthlessness；　are　removed　from　that　actuality
  and　it　is　posited　as　being　in　and　for　itself。
  In　this　process　the　general　presupposition　is　sublated；　namely　the　determination　of　the　good　as　a
  merely　subjective　end　limited　in　respect　of　content；　the　necessity　of　realising　it　by　subjective
  activity；　and　this　activity　itself。　In　the　result　the　mediation　sublates　itself；　the　result　is　an　immediacy
  that　is　not　the　restoration　of　the　presupposition；　but　rather　its　accomplished　sublation。　With　this；
  the　Idea　of　the　Notion　that　is　determined　in　and　for　itself　is　posited　as　being　no　longer　merely　in　the
  active　subject　but　as　equally　an　immediate　actuality；　and　conversely；　this　actuality　is　posited；　as　it　is
  in　cognition；　as　an　objectivity　possessing　a　true　being。
  The　individuality　of　the　subject　with　which　the　subject　was　burdened　by　its　presupposition；　has
  vanished　along　with　the　presupposition；　hence　the　subject　now　exists　as　free；　universal
  self…identity；　for　which　the　objectivity　of　the　Notion　is　a　given　objectivity　immediately　to　hand；
  no　less　truly　than　the　subject　knows　itself　as　the　Notion　that　is　determined　in　and　for　itself。
  Accordingly　in　this　result　cognition　is　restored　and　united　with　the　practical　Idea；　the　actuality
  found　as　given　is　at　the　same　time　determined　as　the　realised　absolute　end；　but　whereas　in　questing
  cognition　this　subjectivity　appeared　merely　as　an　objective　world　without　the　subjectivity　of　the
  Notion；　here　it　appears　as　an　objective　world　whose　inner　ground　and　actual　subsistence　is　the
  Notion。　This　is　the　absolute　Idea。
  Book　III　（The　Notion）　Section　3　（The　Idea）
  Chapter　3　The　Absolute　Idea
  The　absolute　Idea　has　turned　out　to　be　the　identity　of　the　theoretical　and　the　practical　Idea。　Each
  of　these　by　itself　is　still　one…sided；　possessing　the　Idea　only　as　a　sought　for　beyond　and　an
  unattained　goal；　each；　therefore；　is　a　synthesis　of　endeavour；　and　has；　but　equally　has　not；　the
  Idea　in　it；　each　passes　from　one　thought　to　the　other　without　bringing　the　two　together；　and　so
  remains　fixed　in　their　contradiction。　The　absolute　Idea；　as　the　rational　Notion　that　in　its　reality
  meets　only　with　itself；　is　by　virtue　of　this　immediacy　of　its　objective　identity；　on　the　one　hand　the
  return　to　life；　but　it　has　no　less　sublated　this　form　of　its　immediacy；　and　contains　within　itself　the
  highest　degree　of　opposition。　The　Notion　is　not　merely　soul　but　free　subjective　Notion　that　is　for
  itself　and　therefore　possesses　personality　…　the　practical；　objective　Notion　determined　in　and　for
  itself　which；　as　person；　is　impenetrable　atomic　individuality；　but　explicitly　universality　and
  cognition；　and　in　its　other　has　its　own　objectivity　for　its　object。　All　else　is　error；　confusion；
  opinion；　endeavour；　caprice　and　transitoriness；　the　absolute　Idea　alone　is　being；　imperishable　life；
  self…knowing　truth；　and　is　all　truth。
  It　is　the　sole　subject　matter　and　content　of　philosophy。　Since　it　contains　all　determinations　within　it；
  and　its　essential　nature　is　to　return　to　itself　through　its　self…determination　or　particularisation；　it　has
  various　shapes；　and　the　business　of　philosophy　is　to　cognise　it　in　these。　Nature　and　spirit　are　in
  general　different　modes　of　presenting　its　existence；　art　and　religion　its　different　modes　of
  apprehending　itself　and　giving　itself　an　adequate　existence。　Philosophy　has　the　same　content　and
  the　same　end　as　art　and　religion；　but　it　is　the　highest　mode　of　apprehending　the　absolute　idea；
  because　its　mode　is　the　highest　mode；　the　Notion。
  Hence　it　embraces　those　shapes　of　real　and　ideal　finitude　as　well　as　of　infinitude　and　cognition　of
  these　particular　modes　is　now　the　further　business　of　the　particular　philosophical　sciences。
  The　logical　aspect　of　the　absolute　Idea　may　also　be　called　a　mode　of　it；　but　whereas　mode
  signifies　a　particular　kind；　a　determinateness　of　form；　the　logical　aspect；　on　the　contrary；　is　the
  universal　mode　in　which　all　particular　modes　are　sublated　and　enfolded。　The　logical　Idea　os　the
  Idea　itself　in　its　pure　essence；　the　Idea　enclosed　in　simple　identity　within　its　Notion　prior　to　its
  immediate　reflection　in　a　form…determinateness。
  Hence　logic　exhibits　the　self…movement　of　the　absolute　Idea　only　as　original　word；　which　is　an
  outwardising　or　utterance；　but　an　utterance　that　in　being　has　immediately　vanished　again　as
  something　outer；　the　Idea　is；　therefore；　only　in　this　self…determination　of　apprehending　itself；　it　is
  in　pure　thought；　in　which　difference　is　not　yet　otherness；　but　is　and　remains　perfectly　transparent
  to　itself。　Thus　the　logical　Idea　has　itself　as　the　infinite　form　for　its　content　…　form　which　constitutes
  the　opposite　to　content　to　this　extent　that　the　content　is　the　form…determination　withdrawn　into
  itself　and　sublated　in　the　identity　in　such　a　manner　that　this　concrete　identity　stands　opposed　to　the
  identity　explicated　as　form；　the　content　has　the　shape　of　an　other　and　a　datum　as　against　the　form
  which　as　such　stands　simply　in　relation；　and　its　determinateness　is　at　the　same　time　posited　as　an
  illusory　being。　More　exactly；　the　determination　is　its　own　completed　totality；　the　pure　Notion。　Now
  the　determinateness　of　the　Idea　and　the　entire　course　followed　by　this　determinateness　has
  constituted　the　subject　matter　of　the　science　of　logic；　from　which　course　the　absolute　Idea　itself
  has　issued　into　an　existence　of　its　own；　but　the　nature　of　this　existence　has　shown　itself　to　be　this；
  that　determinateness　does　not　have　the　shape　of　content；　but　exists　wholly　as　form；　and　that
  accordingly　the　Idea　is　the　absolutely　universal　Idea。　Therefore　what　remains　to　be　considered
  here　is　not　a　content　as　such；　but　the　universal　aspect　of　its　form　…　that　is；　the　method。
  Method　may　appear　at　first　as　the　mere　manner　peculiar　to　the　process　of　cognition；　and　as　a
  matter　of　fact　it　has　the　nature　of　such。　But　the　peculiar　manner；　as　method；　is　not　merely　a
  modality　of　being　determined　in　and　for　itself；　it　is　a　modality　of　cognition；　and　as　such　is
  posited　as　determined　by　the　Notion　and　as　form；　in　so　far　as　the　form　is　the　soul　of　all　objectivity
  and　all　otherwise　determined　content　has　its　truth　in　the　form　alone。
  If　the　content　again　is　assumed　as　given　to　the　method　and　of　a　peculiar　nature　of　its　own；　then　in
  such　a　determination　method；　as　with　the　logical　element　in　general；　is　a　merely　external　form。
  Against　this　however　we　can　appeal　not　only　to　the　fundamental　Notion　of　the　science　of　logic；　its
  entire　course；　in　which　all　possible　shapes　of　a　given　content　and　of　objects　came　up　for
  consideration；　has　demonstrated　their　transition　and　untruth；　also　that　not　merely　was　it　impossible
  for　a　given　object　to　be　the　foundation　to　which　the　absolute　form　stood　in　a　merely　external　and
  contingent　relationship　but　that；　on　the　contrary；　the　absolute　form　has　proved　itself　to　be　the
  absolute　foundation　and　ultimate　truth。　From　this　course　the　method　has　emerged　as　the
  self…knowing　Notion　that　has　itself；　as　the　absolute；　both　subjective　and　objective；　for　its
  subject　matter；　consequently　as　the　pure　correspondence　of　the　Notion　and　its　reality；　as　a
  concrete　that　is　the　Notion　itself。
  Accordingly；　what　is　to　be　considered　here　as　method　is　only　the　movement　of　the　Notion　itself；
  the　nature　of　which　movement　has　already　been　cognised；　but　first；　there　is　now　the　added
  significance　that　the　Notion　is　everything；　and　its　movement　is　the　universal　absolute　activity；
  the　self…determining　and　self…realising　movement。　The　method　is　therefore　to　be　recognised　as　the
  unrestrictedly　universal；　internal　and　external　mode；　and　as　the　absolutely　infinite　force；　to　which　no
  object；　presenting　itself　as　something　external；　remote　from　and　independent　of　reason；　could　offer
  resistance　or　be　of　a　particular　nature　in　opposition　to　it；　or　could　not　be　penetrated　by　it。　It　is
  therefore　soul　and　substance；　and　anything　whatever　is　comprehended　and　known　in　its　truth　only
  when　it　is　completely　subjugated　to　the　method；　it　is　the　method　proper　to　every　subject　matter
  because　its　activity　is　the　Notion。　This　is　also　the　truer　meaning　if　its　universality；　according　to　the
  universality　of　reflection　it　is　regarded　merely　as　the　method　for　everything；　but　according　to　the
  universality　of　the　Idea；　it　is　both　the　manner　peculiar　to　cognition；　to　the　subjectively　selfknowing
  Notion；　and　also　the　objective　manner；　or　rather　the　substantiality；　of　things　…　that　is　of　Notions；
  in　so　far　as　they　appear　primarily　to　representation　and　reflection　as　others。　It　is　therefore　not
  only　the　highest　force；　or　rather　the　sole　and　absolute　force　of　reason；　but　also　its　supreme　and
  sole　urge　to　find　and　cognise　itself　by　means　of　itself　in　everything。　Here；　secondly；　is　indicated
  the　difference　of　the　method　from　the　Notion　as　such；　the　particular　aspect　of　the　method。　The
  Notion；　when　it　was　considered　by　itself；　appeared　in　its　immediacy；　the　reflection；　or　the　Notion
  that　considered　it；　fell　within　our　knowing。
  The　method　is　this　knowing　itself；　for　w