and in truth, and is prompted by a humility which is not Christian, but born of ostentatious bigotry. 137.] Force is a whole, which is in its own self negative self-relation; and as such a whole it continually pushes itself off from itself and puts itself forth. But since this reflection-into-another (corresponding to the distinction between the Parts of the Whole) is equally a reflection-into-self, this out-putting is the way and means by which Force that returns back into itself is as a Force. The very act of out-putting accordingly sets in abeyance the diversity of the two sides which is found in this correlation, and expressly states the identity which virtually constitutes their content. The truth of Force and utterance therefore is that relation, in which the two sides are distinguished only as Outward and Inward. 138.] (γ) The Inward (Interior) is the ground, when it stands as the mere form of the one side of the Appearance and the Correlation,--the empty form of reflection-into-self. As a counterpart to it stands the Outward (Exterior),--Existence, also as the form of the other side of the correlation, with the empty characteristic of reflection-into-something-else. But Inward and Outward are identified: and their identity is identity brought to fulness in the content, that unity of reflection-into-self and reflection-into-other which was forced to appear in the movement of force. Both are the same one totality, and this unity makes them the content. 139.] In the first place then, Exterior is the same content as Interior. What is inwardly is also found outwardly, and _vice versâ._ The appearance shows nothing that is not in the essence, and in the essence there is nothing but what is manifested. 140.] In the second place, Inward and Outward, as formal terms, are also reciprocally opposed, and that thoroughly. The one is the abstraction of identity with self; the other, of mere multiplicity or reality. But as stages of the one form, they are essentially identical: so that whatever is at first explicitly put only in the one abstraction, is also as plainly and at one step only in the other. Therefore what is only internal is also only external: and what is only external, is so far only at first internal. It is the customary mistake of reflection to take the essence to be merely the interior. If it be so taken, even this way of looking at it is purely external, and that sort of essence is the empty external abstraction. Ins Innere der Natur Dringt sein erschaffner Geist, Zu glücklich wenn er nur Die äußere Schaale weist.[1]