The problem therefore of philosophy is on one hand to 'find the expression for an activity which is as reposeful as the deepest repose, for a rest which is as active as the highest activity[6].' On the other hand; 'to find the point of unity is not the greatest thing, but from it also to develop its opposite, this is the proper and deepest secret of art[7].' The world as it first presents itself labours under a radical antithesis: it offers a double face, body and soul, finite and infinite. But to an absolute philosophy, or that high idealism which sees all things in the light of the Eternal, the two sides are not so separate as they first appeared. Each is also the whole and one, but under a phase, a '_Differenz_' a preponderating aspect which disguises the essential identity of both. Behind mind, as it were, looms body: through body shines mind. The ideal is but a co-aspect with the real. The difference of nature and spirit presupposes and leads back to the indifference of the Absolute One. 'Wherever in a thing soul and body are equated, in that thing is an imprint of the Idea, and as the Idea in the Absolute is also itself being and essence, so in that thing, its copy, the form is also the substance and the substance the form[8].' 'Thus,' so Bruno concludes, 'we shall, first in the absolute equality of essence and form, know how both finite and infinite stream forth from its heart, and how the one is necessarily and for ever with the other, and comprehend how that simple ray, which issues from the Absolute and is the very Absolute, appears parted into difference and indifference, finite and infinite. We shall precisely define the mode of parting and of unity for each point of the universe, and prosecute the universe to that place where that absolute point of unity appears parted into two relative unities. We shall recognise in the one the source whence springs the real and naturals world; in the other, of the ideal and divine world. With the former we shall celebrate the incarnation of God from all eternity; with the latter the necessary deification of man. And while we move freely and without resistance up and down on this spiritual ladder, we shall, now, as we descend, see the unity of the divine and natural principle parted, now, as we ascend and again dissolve everything into one, see nature in God and God in nature[9].' Such was the programme which Schelling offered. Hegel accepting it,--or perhaps helping to frame it--made two not unimportant changes. He attempted in his _Phenomenology_ to lead up step by step to, and so warrant, that strange position of idealism u which claims to be the image of the Absolute. He tried in his _Logic_ to give for this point of view a systematic basis and a filling out of the bare Idea of a Unity, neither objective nor subjective, neither form nor substance, neither real nor ideal, but including and absorbing these. He tried, in short, to trace in the Absolute itself the inherent difference which