This being-at-home-with-self, or coming-to-self of Mind may be described as its complete and highest end: it is this alone that it desires and nothing else. Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Mind to know itself, to make itself objective to itself, to find itself, be for itself, and finally unite itself to itself; it is alienated and divided, but only so as to be able thus to find itself and return to itself. Only in this manner does Mind attain its freedom, for that is free which is not connected with or dependent on another. True self-possession and satisfaction are only to be found in this, and in nothing else but Thought does Mind attain this freedom. In sense-perception, for instance, and in feeling, I find myself confined and am not free; but I am free when I have a consciousness of this my feeling. Man has particular ends and interests even in will; I am free indeed when this is mine. Such ends, however, always contain “another,” or something which constitutes for me “another,” such as desire and impulse. It is in Thought alone that all foreign matter disappears from view, and that Mind is absolutely free. All interest which is contained in the Idea and in Philosophy is expressed in it. b. _The Notion of the Concrete._ As to development, it may be asked, what does develop and what forms the absolute content? Development is considered in the light of a formal process in action and as destitute of content. But the act has no other end but activity, and through this activity the general character of the content is already fixed. For being-in-self and being-for-self are the moments present in action; but the act is the retention of these diverse elements within itself. The act thus is really one, and it is just this unity of differences which is the concrete. Not only is the act concrete, but also the implicit, which stands to action in the relation of subject which begins, and finally the product is just as concrete as the action or as the subject which begins. Development in process likewise forms the content, the Idea itself; for this we must have the one element and then the other: both combined will form a unity as third, because the one in the other is at home with, and not without, itself. Thus the Idea is in its content concrete within itself, and this in two ways: first it is concrete potentially, and then it is its interest that what is in itself should be there for it.