Thus in determinate being as in mere being we see the apparent fixity resolved into a double movement--the alteration from some to somewhat else, and _vice versa._ But a movement like this implies after all that there is a something which alters: which is alterable, but which alters into somewhat. This somewhat which alters into somewhat, and thus retains itself, is a being which has risen above alteration, which is independent of it because including it: which is _for itself,_ and not for somewhat else. Thus in order to advance a step further from determinate and alterable being, we have only to keep a firm grasp on both sides of the process, and not suffer the one to slip away from the other. We must not merely _say,_ but energise the unity of the two 'antithetical yet inseparable' elements we are naturally disposed to take and leave only as One _and_ an Other. Something becomes something else: in short, the one side passes on to the other side of the antithesis, and the limitation is absorbed. The new result is something _in_ something else: the limit is taken up within: and this being which results is its own limit, i. e. no restrictive limit at all, but self-imposed characteristic and definiteness. It is Being-for-self:--the third step in the process of thought under the general category of Being. The range of Being which began in a vague nebula, and passed into a series of points, is now reduced to a single point, self-complete and whole. This Being-for-self is a kind of true infinite, which results by absorption of the finite. The false infinite, which has already come before us, is the endless range of finitude, passing from one finite to another, from somewhat to somewhat else, until _satiety_ sets in with weariness. The true infinite is _satisfaction_,--the inclusion of the other being into self, so that it is no longer a limit, but a constituent part in the being. Such inclusion in the unity of an idea, of elements which are realistically separate, is termed 'ideality.' The antithesis is reduced to become an organic and dependent part. It still exists, but as no longer outside and independent. Thus in determinate being the determinateness is found in somewhat else: in being-for-self the determinateness is self-realisation. Being-for-self may be shortly expressed by 'one' or 'each': as determinate being a, or an, or by 'some': and Being simple has no nominal equivalent. As 'some' is always fractional or partial, 'each' is always a whole or unit. Mere Being has not the consistency of any noun or pronoun: it is the bare (impersonal) verb.