§ 404. As _individual_, the soul is exclusive and always exclusive: any difference there is, it brings within itself. What is differentiated from it is as yet no external object (as in consciousness), but only the aspects of its own sentient totality, &c. In this partition (judgment) of itself it is always subject: its object is its substance, which is at the same time its predicate. This _substance_ is still the content of its natural life, but turned into the content of the individual sensation-laden soul; yet as the soul is in that content still particular, the content is its particular world, so far as that is, in an implicit mode, included in the ideality of the subject. By itself, this stage of mind is the stage of its darkness: its features are not developed to conscious and intelligent content: so far it is formal and only formal. It acquires a peculiar interest in cases where it is as a _form_ and appears as a special _state_ of mind (§ 350), to which the soul, which has already advanced to consciousness and intelligence, may again sink down. But when a truer phase of mind thus exists in a more subordinate and abstract one, it implies a want of adaptation, which is _disease_. In the present stage we must treat, first, of the abstract psychical modifications by themselves, secondly, as morbid states of mind: the latter being only explicable by means of the former. (α) The Feeling Soul in its Immediacy. § 405. (αα) Though the sensitive individuality is undoubtedly a monadic individual, it is because immediate, not yet as _its self_ not a true subject reflected into itself, and is therefore passive. Hence the individuality of its true self is a different subject from it—a subject which may even exist as another individual. By the self-hood of the latter it—a substance, which is only a non-independent predicate—is then set in vibration and controlled without the least resistance on its part. This other subject by which it is so controlled may be called its _genius_. In the ordinary course of nature this is the condition of the child in its mother’s womb:—a condition neither merely bodily nor merely mental, but psychical—a correlation of soul to soul. Here are two individuals, yet in undivided psychic unity: the one as yet no _self_, as yet nothing impenetrable, incapable of resistance: the other is its actuating subject, the _single_ self of the two. The mother is the _genius_ of the child; for by genius we commonly mean the total mental self-hood, as it has existence of its own, and constitutes the subjective substantiality of some one else who is only externally treated as an individual and has only a nominal independence. The underlying essence of the genius is the sum total of existence, of life, and of character, not as a mere possibility, or capacity, or virtuality, but as efficiency and realised activity, as concrete subjectivity.