§ 440. Mind has defined itself as the truth of soul and consciousness,—the former a simple immediate totality, the latter now an infinite form which is not, like consciousness, restricted by that content, and does not stand in mere correlation to it as to its object, but is an awareness of this substantial totality, neither subjective nor objective. Mind, therefore, starts only from its own being and is in correlation only with its own features. Psychology accordingly studies the faculties or general modes of mental activity _quâ_ mental—mental vision, ideation, remembering, &c., desires, &c.—apart both from the content, which on the phenomenal side is found in empirical ideation, in thinking also and in desire and will, and from the two forms in which these modes exist, viz. in the soul as a physical mode, and in consciousness itself as a separately existent object of that consciousness. This, however, is not an arbitrary abstraction by the psychologist. Mind is just this elevation above nature and physical modes, and above the complication with an external object—in one word, above the material, as its concept has just shown. All it has now to do is to realise this notion of its freedom, and get rid of the _form_ of immediacy with which it once more begins. The content which is elevated to intuitions is _its_ sensations: it is _its_ intuitions also which are transmuted into representations, and its representations which are transmuted again into thoughts, &c. § 441. The soul is finite, so far as its features are immediate or con-natural. Consciousness is finite, in so far as it has an object. Mind is finite, in so far as, though it no longer has an object, it has a mode in its knowledge; i.e., it is finite by means of its immediacy, or, what is the same thing, by being subjective or only a notion. And it is a matter of no consequence, which is defined as its notion, and which as the reality of that notion. Say that its notion is the utterly infinite objective reason, then its reality is knowledge or _intelligence_: say that knowledge is its notion, then its reality is that reason, and the realisation of knowledge consists in appropriating reason. Hence the finitude of mind is to be placed in the (temporary) failure of knowledge to get hold of the full reality of its reason, or, equally, in the (temporary) failure of reason to attain full manifestation in knowledge. Reason at the same time is only infinite so far as it is “absolute” freedom; so far, that is, as presupposing itself for its knowledge to work upon, it thereby reduces itself to finitude, and appears as everlasting movement of superseding this immediacy, of comprehending itself, and being a rational knowledge.