222.] In this manner however the idea of life has thrown off not some one particular and immediate 'This,' but this first immediacy as a whole. It thus comes to itself, to its truth: it enters upon existence as a free Kind self-subsistent. The death of merely immediate and individual vitality is the 'procession' of spirit. (b) _Cognition in general._ 223.] The idea exists free for itself, in so far as it has universality for the medium of its existence,--as objectivity itself has notional being,--as the idea is its own object. Its subjectivity, thus universalised, is _pure_ self-contained distinguishing of the idea,--intuition which keeps itself in this identical universality. But, as _specific_ distinguishing, it is the further judgment of repelling itself as a totality from itself, and thus, in the first place, pre-supposing itself as an external universe. There are two judgments, which though implicitly identical are not yet explicitly put as identical. 224.] The relation of these two ideas, which implicitly and as life are identical, is thus one of correlation: and it is that correlativity which constitutes the characteristic of finitude in this sphere. It is the relationship of reflection, seeing that the distinguishing of the idea in its own self is only the first judgment--presupposing the other and not yet supposing itself to constitute it. And thus for the subjective idea the objective is the immediate world found ready to hand, or the idea as life is in the phenomenon of individual existence. At the same time, in so far as this judgment is pure distinguishing within its own limits (§ 223), the idea realises in one both itself and its other. Consequently it is the certitude of the virtual identity between itself and the objective world.--Reason comes to the world with an absolute faith in its ability to make the identity actual, and to raise its certitude to truth; and with the instinct of realising explicitly the nullity of that contrast which it sees to be implicitly null.