For an intelligible unity or principle of comprehension each modification it presents is an advance of _development_: and so in mind every character under which it appears is a stage in a process of specification and development, a step forward towards its goal, in order to make itself into, and to realise in itself, what it implicitly is. Each step, again, is itself such a process, and its product is that what the mind was implicitly at the beginning (and so for the observer) it is _for itself_—for the special form, viz. which the mind has in that step. The ordinary method of psychology is to narrate what the mind or soul is, what happens to it, what it does. The soul is presupposed as a ready-made agent, which displays such features as its acts and utterances, from which we can learn what it is, what sort of faculties and powers it possesses—all without being aware that the act and utterance of what the soul is really invests it with that character in our conception and makes it reach a higher stage of being than it explicitly had before. We must, however, distinguish and keep apart from the progress here studied what we call education and instruction. The sphere of education is the individual’s only: and its aim is to bring the universal mind to exist in them. But in the philosophic theory of mind, mind is studied as self-instruction and self-education in very essence; and its acts and utterances are stages in the process which brings it forward to itself, links it in unity with itself, and so makes it actual mind. Sub-Section A. Anthropology. The Soul. § 388. Spirit (Mind) _came into_ being as the truth of Nature. But not merely is it, as such a result, to be held the true and real first of what went before: this becoming or transition bears in the sphere of the notion the special meaning of “_free judgment_.” Mind, thus come into being, means therefore that Nature in its own self realises its untruth and sets itself aside: it means that Mind presupposes itself no longer as the universality which in corporal individuality is always self-externalised, but as a universality which in its concretion and totality is one and simple. At such a stage it is not yet mind, but _soul_. § 389. The soul is no separate immaterial entity. Wherever there is Nature, the soul is its universal immaterialism, its simple “ideal” life. Soul is the _substance_ or “absolute” basis of all the particularising and individualising of mind: it is in the soul that mind finds the material on which its character is wrought, and the soul remains the pervading, identical ideality of it all. But as it is still conceived thus abstractly, the soul is only the _sleep_ of mind—the passive νοῦς of Aristotle, which is potentially all things.