He is the unity and the creator of subject and object. But it is hardly possible to get in philosophy the full recognition of the antithesis between subject and substance and the inclusion of both in the fuller Idea, till after the time of Kant. Kant himself is, in essentials, the antithesis of Spinoza, but it is not till Fichte that the full force of that antithesis is expressly recognised. With Hegel, the two opposite points of view are equally insisted on: the immanence and the transcendence of the True, the Real, the Absolute: or, in other words, the unity in it of subject and object, or of thought and existence. Or, in the words of the religious spirit, though heaven and the heaven of heavens cannot contain Him, He dwells in the spirit of the righteous, and is not far from any one of us. The truth is not the correspondence or agreement of an idea with a further reality which it represents. Such an idea or 'representation' is a projection which has escaped from our hands, which has slipped from our grip, and which, while owning its mere vicarious character, at the same time beckons us on to seek a reality we can never find. The 'representation' is in a way objective--it is set over against us: but yet it is not truly objective, not self-subsistent and self-possessed. Its objectivity is the objectivity of a name: a quasi-objectivity, which requires to be dipped in the living waters of intelligence before it can really exist and act. It seems, to the untrained observer, to point only outwards to the real object which it copies or designates: to a deeper reflection, it is seen to point equally inward to the mind which informed it and projected it. Thus the knowing subject, and the known object, with the representation which acts as a perpetual mediator to connect and yet not unify the one of these terms with the other,--all at last take their place, reduced and transfigured, in the unity of the Idea.