so long as the content of aims and interests is merely and at first apprehended in the one-sided form of subjective consciousness, and that one-sidedness is apprehended as a mere limit, this loss makes itself simply felt as unrest or pain. It is a negative something which is bound to resolve itself as such negativity, and, in order to remove the sense of defect, exerts an impulse to transcend the barrier itself, already an object of consciousness and thought. And, moreover, this transcendency does not merely amount to this, that the objective "other" ceases to be an opposed factor to the general subjective consciousness: rather in the more determinate connection, this defect of _subjective_ thought is itself and _within_ itself a defect and _negation_ which involves an impulse to negate and pass beyond. In other words the conscious subject is implicitly and according to its essential notion the _complete whole_[183], that is, not merely what is inward, but the realization no less of that which is inward or ideal in and through what is without. If we assume that it exists only abstractly in one form we have to face the contradiction that whereas it is, according to its concrete notion the whole, yet according to its mode of existence it remains merely one side of that totality. It is only through the entire resolution of such a contradiction that life becomes affirmative. To pass through each phase of this opposition, contradiction and its final abrogation is the higher and legitimate demand of conscious life. That which remains always affirmative, is, and remains, without life. Life is built upon negation and pain. It is only by crushing out such contradictions in the crucible of fuller life and knowledge that it remains in its affirmative substance. If it anchor wholly on contradiction without such a possibility of resolution it must be infallibly wrecked thereon. Such, then, is the nature of these determinations of thought regarded in their abstraction to which it was necessary to draw attention at the present stage. The most exalted content which lies within the grasp of self-conscious life may be concisely called _freedom._ Freedom is the highest determination of Spirit. In its formal aspect freedom, in its first instance, consists in this, that the subject thereof ceases to find a limit or barrier in the material which is set over against it; this is no longer an element foreign to it, but one in which it finds itself again. Even under this formal definition of it all necessity and misfortune disappears; the individual consciousness is reconciled with the world, finds satisfaction in such reconciliation, and all opposition and contradiction is thereby dissolved.