And again: Just as the becoming of the spirit would cease to be that one sole becoming which it actually is, were we to distinguish the spirit from its becoming, so the consciousness of spiritual activity would also become unintelligible if we were to distinguish, as philosophers insistently do, between activity and awareness, between the performance and the show. The distinction here too arises from referring to the spirit, the mode of thinking which is suited for the thinking of things. In the sphere of things, doing is one thing, watching the thing as it is done is another. But to us the spirit's becoming has shown itself to be the very negation of this distinction between actor and spectacle, so that in saying that the actor is his own spectator we cannot introduce, within the unity in which we had taken refuge, the dualism which is excluded from the concept of the spirit. I have spoken of "motion without mass," turning a deaf ear to the claims of our imagination. Now I shall add something that clashes even more violently against the laws which govern our image-making; and I shall do so in order to make it very clear that the spirit does not live in the world of things which is swept over by our imagination. I shall now call the spirit a gazing motion. The spirit's acting--its eternal process, its immanent becoming--is not an escort to thinking, but the very thinking itself, which is neither cause nor effect: neither the antecedent nor the consequent, nor yet the concomitant of the action by which the spirit goes on constantly impersonating itself. _It is this very acting._ In accordance with the popular point of view which, as I have said, is shared by great philosophers, a distinction is made between the spirit considered as will and the spirit regarded as intellect, or as consciousness, or as thought, or whatever term may be used to indicate the becoming aware of this spiritual activity. But if the spirit in that it wills did not also think, we should be thrust back to the position which we have shown above to be untenable, and be forced to admit that the irreflective life of the spirit cannot be fused with the reflective life, and is therefore unaccountable and unthinkable. The will which _qua_ will is not also thought, is in respect to thought which knows it a simple object, a spectacle and not a drama. It is nature and not spirit. And a thought which _qua_ thought is not will, is, in respect to the will which integrates it, a spectator without a spectacle. If there is to be a drama, and a drama which is the spirit, it is inevitable that the will be the thought, and that the thought be the will, over and beyond that distinction which serves if anything to characterise the opposition between nature and spirit.