196.] The want of stability in itself which allows the object to suffer violence, is possessed by it (see preceding §) only in so far as it has a certain stability. Now as the object is implicitly invested with the character of notion, the one of these characteristics is not merged into its other; but the object, through the negation of itself (its lack of independence), closes with itself, and not till it so closes, is it independent. Thus at the same time in distinction from the outwardness, and negativing that outwardness in its independence, does this independence form a negative unity with self,--Centrality (subjectivity). So conceived, the object itself has direction and reference towards the external. But this external object is similarly central in itself, and being so, is no less only referred towards the other centre; so that it no less has its centrality in the other. This is (2) Mechanism with Affinity (with bias, or 'difference'), and may be illustrated by gravitation, appetite, social instinct, &c. 197.] This relationship, when fully carried out, forms a syllogism. In that syllogism the immanent negativity, as the central individuality of an object, (abstract centre,) relates itself to non-independent objects, as the other extreme, by a mean which unites the centrality with the non-independence of the objects, (relative centre.) This is (3) Absolute Mechanism. 198.] The syllogism thus indicated (I--P--U) is a triad of syllogisms. The wrong individuality of non-independent objects, in which formal Mechanism is at home, is, by reason of that non-independence, no less universality, though it be only external. Hence these objects also form the mean between the absolute and the relative centre (the form of syllogism being U--I--P): for it is by this want of independence that those two are kept asunder and made extremes, as well as related to one another. Similarly absolute centrality, as the permanently-underlying universal substance (illustrated by the gravity which continues identical), which as pure negativity equally includes individuality in it, is what mediates between the relative centre and the non-independent objects (the form of syllogism being P--U--I). It does so no less essentially as a disintegrating force, in its character of immanent individuality, than in virtue of universality, acting as an identical bond of union and tranquil self-containedness.