All this now becomes a simple consequence of the connection that has been made clear between desire and action. The cognoscitive spirit, when it apprehends and ideally remakes this connection, has, in enunciating it, also enunciated for the first time the couples of terms that we have already mentioned and that variously express the criterion of existence. To distinguish desires from actions is tantamount to distinguishing the unreal from the real, the existing from the unexisting, and to think the practical act is tantamount to thinking the concept of existence and of effectual reality. For the determination of the relation between desire and action, and only for that, the criterion of existence is not necessary, because that relation is itself that criterion. To say "this is a desire" means, "this does not exist"; to say "this is an action" means, "this exists." The desires are possibility; the resolutive and volitional act or action, is actuality. And it is also evident that existent and inexistent are not separable, as though the inexistent were heterogeneous to the existent; the inexistent exists in its way, as possibility is possible reality; the phantasm exists in the fancy and desire in the spirit that desires. Thus the posing of the one term is also the posing of the other, as correlative. What is repugnant and contradictory is the introduction of the one term into the other. This takes place, for instance, when in narrating the history, reality that has happened is mingled as one single thing with reality dreamed of or desired, and history is turned into _legend._ [Sidenote: _History as distinction between actions and desires, and art as indistinction._]