In other words, the notion finds no fully adequate presentation in external reality, such as is powerful enough to marshal homogeneously all the numberless fragments of particularity, and to concentrate them into _one_ expression and _one_ single form. (_c_) This, then, is the fundamental reason which prevents Spirit itself, on the finite planes of determinate existence, and under the restricting conditions of its externality and necessity, from rediscovering the immediate vision and enjoyment of its freedom. It is consequently driven by its absence to seek that vision in a higher sphere. That sphere is art, and its realization is the Ideal. We have thus seen that it is the defects of immediate reality which drive us forward inevitably to the idea of the beauty of art. We are further under an obligation to prove that its fundamental object[270] is to manifest here on this very plane of rational reality and in its freedom the envisagement of life, and, most important of all, the life of Spirit. Here, then, we have at last the external revealed to us in a form adequate to the notion. Here, for the first time, truth is lifted up from its environment of temporal conditions, from its running to and fro among the whirl of finite particularity, and attains repose; nay, more than this, discovers an external form, from which the hunger of Nature and the prose of life no longer stare at us. Here at last we have a form worthy of substantial truth, which is wholly self-contained and self-dependent, determining with freedom its own content, and not driven from such self-assertion by the weight of that of others. [Footnote 201: _Als Beseelung sich kund gäbe._ The reference is to the second class which follows rather than truly animates life. The sun is such an animating principle. How far modern physics with its investigations of the laws of motion that obtain among the chemical atoms of any specific form of matter and its denial of all dead matter would have modified Hegel's view is an interesting question.] [Footnote 202: _Wir wollen betrachten._ Hegel seems to be conscious himself that there is something fanciful in this interpretation of the significance of what is simply an arbitrary, if systematic, arrangement of bodies according to natural laws.] [Footnote 203: _Ein besonderes Moment._ See note [191] on p. 152. I think what Hegel means here is that every body as a vehicle of light reflects the mode in which the identity of the notion as system in the different parts asserts itself.] [Footnote 204: In other words what should be phasal elements (_Momente_) of a whole integrated within that unity remain independent units. They are not Momente in the full sense.] [Footnote 205: _Als bloss real unterschiedener._ The meaning is that the distinction is only in the totality, not as in the former case in a body which though part of a system, could be viewed as an independent body like the sun.]