necessity　of　the　Notion；　it　is　held　by　it；　and　each　determination　is　a　reflection…into…self。　Each　new
  stage　of　forthgoing；　that　is；　of　further　determination；　is　also　a　withdrawal　inwards；　and　the
  greater　extension　is　equally　a　higher　intensity。
  The　richest　is　therefore　the　most　concrete　and　most　subjective　and　that　which　withdraws　itself　into
  the　simplest　depth　is　the　mightiest　and　most　all…embracing。
  The　highest；　most　concentrated　point　is　the　pure　personality　which；　solely　through　the　absolute
  dialectic　which　is　its　nature；　no　less　embraces　and　holds　everything　within　itself；　because　it
  makes　itself　the　supremely　free　…　the　simplicity　which　is　the　first　immediacy　and　universality。
  It　is　in　this　manner　that　each　step　of　the　advance　in　the　process　of　further　determination；　while
  getting　further　away　from　the　indeterminate　beginning　is　also　getting　back　nearer　to　it；　and　that
  therefore；　what　at　first　sight　may　appear　to　be　different；　the　retrogressive　grounding　of　the
  beginning；　and　the　progressive　further　determining　of　it；　coincide　and　are　the　same。　The　method；
  which　thus　winds　itself　into　a　circle；　cannot　anticipate　in　a　development　in　time　that　the　beginning　is；
  as　such；　already　something　derived；　it　is　sufficient　for　the　beginning　in　its　immediacy　that　it　is　simple
  universality。　In　being　that；　it　has　its　complete　condition；　and　there　is　no　need　to　deprecate　the　fact
  that　it　may　only　be　accepted　provisionally　and　hypothetically。　Whatever　objections　to　it　might　be
  raised　…　say；　the　limitations　of　human　knowledge；　the　need　to　examine　critically　the　instrument　of
  cognition　before　starting　to　deal　with　the　subject　matter　…　are　themselves　presuppositions；　which　as
  concrete　determinations　involve　the　demand　for　their　mediation　and　proof。　Since　therefore　they
  possess　no　formal　advantage　over　the　beginning　with　the　subject　matter　against　which　they　protest；
  but　on　the　contrary　themselves　require　deduction　on　account　of　their　more　concrete　content；　their
  claim　to　prior　consideration　must　be　treated　as　an　empty　presumption。　They　have　an　untrue
  content；　for　they　convert　what　we　know　to　be　finite　and　untrue　into　something　incontestable　and
  absolute；　namely；　a　limited　cognition　determined　as　form　and　instrument　relatively　to　its　content；
  this　untrue　cognition　is　itself　also　the　form；　the　process　of　seeking　grounds；　that　is　retrogressive。。
  The　method　of　truth；　too；　knows　the　beginning　to　be　incomplete；　because　it　is　a　beginning；　but　at
  the　same　time　it　knows　this　incompleteness　to　be　a　necessity；　because　truth　only　comes　to　be　itself
  through　negativity　of　immediacy。
  The　impatience　at　insists　merely　on　getting　beyond　the　determinate　…　whether　called　beginning；
  object；　the　finite；　or　in　whatever　other　form　it　be　taken　…　and　finding　itself　immediately　in　the
  absolute；　has　before　it　as　cognition　nothing　but　the　empty　negative；　the　abstract　infinite；　in　other
  words；　a　presumed　absolute；　that　is　presumed　because　it　is　not　posited；　not　grasped；　grasped　it
  can　only　be　through　the　mediation　of　cognition；　of　which　the　universal　and　immediate　is　a　moment；
  but　the　truth　itself　resides　only　in　the　extended　course　of　the　process　and　in　the　conclusion。　To
  meet　the　subjective　needs　of　unfamiliarity　and　its　impatience；　a　survey　of　the　whole　may　of　course
  be　given　in　advance　…　by　a　division　for　reflection　which；　after　the　manner　of　finite　cognition；
  specifies　the　particular　of　the　universal　as　something　already　there　and　to　be　awaited　in　the　course
  of　the　science。　Yet　this　affords　us　nothing　more　than　a　picture　for　ordinary　thinking；　for　the
  genuine　transition　from　the　universal　to　the　particular　and　to　the　whole　that　is　determined　in　and　for
  itself；　in　which　whole　that　first　universal　itself　according　to　its　true　determination　is　again　a　moment；
  is　alien　to　the　above　manner　of　division；　and　is　alone　the　mediation　of　the　science　itself。
  By　virtue　of　the　nature　of　the　method　just　indicated；　the　science　exhibits　itself　as　a　circle　returning
  upon　itself；　the　end　being　wound　back　into　the　beginning；　the　simple　ground；　by　the　mediation；　this
  circle　is　moreover　a　circle　of　circles；　for　each　individual　member　as　ensouled　by　the　method　is
  reflected　into　itself；　so　that　in　returning　into　the　beginning　it　is　at　the　same　time　the　beginning　of　a
  new　member。　Links　of　this　chain　are　the　individual　sciences　＇of　logic；　nature　and　spirit＇；　each　of
  which　has　an　antecedent　and　a　successor　…　or；　expressed　more　accurately；　has　only　the
  antecedent　and　indicates　its　successor　in　its　conclusion。
  Thus　then　logic；　too；　in　the　absolute　Idea；　has　withdrawn　into　that　same　simple　unity　which　its
  beginning　is；　the　pure　immediacy　of　being　in　which　at　first　every　determination　appears　to　be
  extinguished　or　removed　by　abstraction；　is　the　Idea　that　has　reached　through　mediation；　that　is；
  through　the　sublation　of　mediation；　a　likeness　correspondent　to　itself。　The　method　is　the　Pure
  Notion　that　relates　itself　only　to　itself；　it　is　therefore　the　simple　self…relation　that　is　being。　But　now　it
  is　also　fulfilled　being；　the　Notion　that　comprehends　itself；　being　as　the　concrete　and　so　absolutely
  intensive　totality。　In　conclusion；　there　remains　only　this　to　be　said　about　this　Idea；　that　in　it；　first；　the
  science　of　logic　has　grasped　its　own　Notion。
  In　the　sphere　of　being；　the　beginning　of　its　content；　its　Notion　appears　as　a　knowing　in　a
  subjective　reflection　external　to　that　content。　But　in　the　Idea　of　absolute　cognition　the　Notion　has
  become　the　Idea's　own　content。　The　Idea　is　itself　the　pure　Notion　that　has　itself　for　subject　matter
  and　which；　in　running　itself　as　subject　matter　through　the　totality　of　its　determinations；　develops
  itself　into　the　whole　of　its　reality；　into　the　system　of　the　science　＇of　logic＇；　and　concludes　by
  apprehending　this　process　of　comprehending　itself；　thereby　superseding　its　standing　as　content　and
  subject　matter　and　cognising　the　Notion　of　the　science。　Secondly；　this　Idea　is　still　logical；　it　is
  enclosed　within　pure　thought　and　is　the　science　only　of　the　divine　Notion。　True；　the　systematic
  exposition　is　itself　a　realisation　of　the　Idea　but　confined　within　the　same　sphere。　Because　the　pure
  Idea　of　cognition　is　so　far　confined　within　subjectivity；　it　is　the　urge　to　sublate　this；　and　pure　truth
  as　the　last　result　becomes　also　the　beginning　of　another　sphere　and　science。　It　only　remains　here　to
  indicate　this　transition。
  The　Idea；　namely；　in　positing　itself　as　absolute　unity　of　the　pure　Notion　and　its　reality　and　thus
  contracting　itself　into　the　immediacy　of　being；　is　the　totality　in　this　form　…　nature。
  But　this　determination　has　not　issued　from　a　process　of　becoming；　nor　is　it　a　transition；　as　when
  above；　the　subjective　Notion　in　its　totality　becomes　objectivity；　and　the　subjective　end　becomes
  life。　On　the　contrary；　the　pure　Idea　in　which　the　determinateness　or　reality　of　the　Notion　is　itself
  raised　into　Notion；　is　an　absolute　liberation　for　which　there　is　no　longer　any　immediate
  determination　that　is　not　equally　posited　and　itself　Notion；　in　this　freedom；　therefore；　no　transition
  takes　place；　the　simple　being　to　which　the　Idea　determines　itself　remains　perfectly　transparent　to　it
  and　is　the　Notion　that；　in　its　determination；　abides　with　itself。　The　passage　is　therefore　to　be
  understood　here　rather　in　this　manner；　that　the　Idea　freely　releases　itself　in　its　absolute
  self…assurance　and　inner　poise。　By　reason　of　this　freedom；　the　form　of　its　determinateness　is　also
  utterly　free　…　the　externality　of　space　and　time　existing　absolutely　on　its　own　account　without　the
  moment　of　subjectivity。　In　so　far　as　this　externality　presents　itself　only　in　the　abstract　immediacy　of
  being　and　is　apprehended　from　the　standpoint　of　consciousness；　it　exists　as　mere　objectivity　and
  external　life；　but　in　the　Idea　it　remains　essentially　and　actually　＇in　and　for　itself＇　the　totality　of　the
  Notion；　and　science　in　the　relationship　to　nature　of　divine　cognition。
  But　in　this　next　resolve　of　the　pure　Idea　to　determine　itself　as　external　Idea；　it　thereby　only　posits
  for　itself　the　mediation　out　of　which　the　Notion　ascends　as　a　free　Existence　that　has　withdrawn　into
  itself　from　exteranlity；　that　completes　its　self…liberation　in　the　science　of　spirit；　and　that　finds　the
  supreme　Notion　of　itself　in　the　science　of　logic　as　the　self…comprehending　pure　Notion。
  The　End