§ 479. In this idea, which reflection and comparison have educed, of a universal satisfaction, the impulses, so far as their particularity goes, are reduced to a mere negative; and it is held that in part they are to be sacrificed to each other for the behoof that aim, partly sacrificed to that aim directly, either altogether or in part. Their mutual limitation, on one hand, proceeds from a mixture of qualitative and quantitative considerations: on the other hand, as happiness has its sole _affirmative_ contents in the springs of action, it is on them that the decision turns, and it is the subjective feeling and good pleasure which must have the casting vote as to where happiness is to be placed. § 480. Happiness is the mere abstract and merely imagined universality of things desired,—a universality which only ought to be. But the particularity of the satisfaction which just as much _is_ as it is abolished, and the abstract singleness, the option which gives or does not give itself (as it pleases) an aim in happiness, find their truth in the intrinsic _universality_ of the will, i.e. its very autonomy or freedom. In this way choice is will only as pure subjectivity, which is pure and concrete at once, by having for its contents and aim only that infinite mode of being—freedom itself. In this truth of its autonomy, where concept and object are one, the will is an _actually free will_. Free Mind(149). § 481. Actual free will is the unity of theoretical and practical mind: a free will, which realises its own freedom of will now that the formalism, fortuitousness, and contractedness of the practical content up to this point have been superseded. By superseding the adjustments of means therein contained, the will is the _immediate individuality_ self-instituted,—an individuality, however, also purified of all that interferes with its universalism, i.e. with freedom itself. This universalism the will has as its object and aim, only so far as it thinks itself, knows this its concept, and is _will_ as free _intelligence_. § 482. The mind which knows itself as free and wills itself as this its object, i.e. which has its true being for characteristic and aim, is in the first instance the rational will in general, or _implicit_ Idea, and because implicit only the _notion_ of absolute mind. As _abstract_ Idea again, it is existent only in the _immediate_ will—it is the _existential_ side of reason,—the _single_ will as aware of this its universality constituting its contents and aim, and of which it is only the formal activity. If the will, therefore, in which the Idea thus appears is only finite, that will is also the act of developing the Idea, and of investing its self-unfolding content with an existence which, as realising the idea, is _actuality_. It is thus “Objective” Mind.