IV. What is the _character_ of this independent whole, this _negative unity_? “Character” means determination, and we are prepared to say that its determination cannot be through another, for then it would be a dependent, and we should be referred again to the whole, including it. Its determination by which the multiplicity of elements arises is hence its own self-determination. Thus all finitude and dependence presupposes as its condition, self-determination. V. Self-determination more closely examined exhibits some remarkable results, (which will throw light on the discussion of “Essence and Phenomena” above): (1.) It is “_causa sui_;” active and passive; existing dually as determining and determined; this self-diremption produces a distinction in itself which is again cancelled. (2.) As determiner (or active, or cause), it is the pure universal—the _possibility of any_ determinations. But as _determined_ (passive or effect) it is the special, the particular, the one-sided reality that enters into change. (3.) But it is “negative unity” of these two sides, and hence an individual. The pure universal whose negative relation to itself as determiner makes the particular, completes itself to individuality through this act. (_a._) Since its pure universality is the substrate of its determination, and at the same time a self-related activity (or negativity), it at once becomes its own object. (_b._) Its activity (limiting or determining)—a pure negativity—turned to itself as object, dissolves the particular in the universal, and thus continually realizes its subjectivity. (_c._) Hence these two sides of the negative unity are more properly subject and object, and since they are identical (_causa sui_) we may name the result “self-consciousness.” The absolute truth of all truths, then, is that self-consciousness is the form of the Total. God is a Person, or rather _the_ Person. Through His self-consciousness (thought of Himself) he makes Himself an object to Himself (Nature), and in the same act cancels it again into His own image (finite spirit), and thus comprehends Himself in this self-revelation. Two remarks must be made here: (1.) This is not “Pantheism;” for it results that God is a Person; and secondly Nature is a self-cancelling side in the process; thirdly, the so-called “finite spirit,” or man, is immortal, since otherwise he would not be the last link of the chain; but such he is, because he can develop out of his sensuous life to pure thought, unconditioned by time and space, and hence he can surpass any _fixed_ “higher intelligence,” no matter how high created. (2.) It is the result that all profound thinkers have arrived at. Aristotle (Metaphysics XI. 6 & 7) carries this whole question of motion back to its presupposition in a mode of treatment, “_sub quadam specie æternitatis_.” He concludes thus: “The thinking, however, of that which is purely for itself, is a thinking of that which is most excellent in and for itself.