retains its varied determinations in ideal unity. The determinants of the notion which are most cognate to the notion as such are the _universal_, the _particular_, and the _single_. Every one of these determinate qualities taken by itself is a mere abstraction. As thus regarded, however, abstract, that is to say, from one another, they are not present in the notion: that is rather their ideal _unity._ The notion is therefore the universal, which, on the one hand, negates itself to a condition of relativity and _particularization_, but, on the other, this riving asunder, in so far as it is negation of the universal, is itself again _annulled._ For the universal as present in the particular, which itself is only the particular aspects of the _universal_ itself is present in no particular absolutely, but rather in that very particular reaffirms once more its essential unity as universal. In this return upon itself the notion is infinite negation; negation, I mean, not as against another, but self-determination, in which alone it subsists in its positive and correlative unity. In this way it is _singularity_ in its truth; it is the universal nexus which shuts itself up with itself in its particulars. As the highest example of this property of the notion we would refer back to what we have already, if in a summary way, said about the essential activity of Spirit. Through this infinite capacity of return upon itself the notion is already, by virtue of its intrinsic wealth, totality. It finds the unity of itself in the being of another, and for this reason possesses a free activity, being, however, negation as self-determination, not as the alien limitation of its own substance through something other than itself. But regarded as such totality the notion is already in potential possession of all phenomenal reality, and is that which mediates and restores the unity of the Idea. And whoever ventures to think that in the Idea we have presented to us something totally different and apart from the notion, has as little knowledge of the nature of the Idea as he has of the notion. At the same time there is, no doubt, a difference between the notion and the Idea, and it is this: in the former the particularization is only an abstract particularization, for this reason that in the notion the determinate relations are alone coherent in its transparent medium, that is to say, in its unity and ideal universality. The notion, therefore, itself remains subject to the one-sidedness of its particular material, and is hampered with the defect that although in its own nature it is a totality, yet it is only in the aspect of it as unity and universality that it is entitled to free self-development. But inasmuch as this defect in its completeness is foreign to its own essential form, the process of its activity is to remove it. It negates itself as this very ideal unity and universality and allows that which is enclosed in the