In the third stage the limit is uplifted and included in the particular, which now contains its negation in itself,--is (by accepting its dependence) independent, is its own ground, and may be called an individual. But an individual, again, implies an aggregate of ones, or a multitude. This being-for-self is an individual or atom: it is the basis of those higher developments known as subjectivity and personality. These are, as it were, higher multiples of it. This first sphere of thought, apparently so abstruse and unreal in its abstractions, had to be thus narrowly discussed because it presents all the difficulties and peculiarities of Hegel in their elementary form. They are clearly the fundamental problems of ancient Greek philosophy--of that first or fundamental philosophy which discusses Being and its intrinsic attributes or accidents. Modern superficiality has sometimes reproached these old thinkers (who, forsooth, 'knew no language but their own') for their tiresome insistence on this problem of Is and Is not. Compared, indeed, with what are called topics of interest, e. g. the Soul and the Hereafter, or the origins of the Cosmic process, tiresome such inquiry is. But it is the bitter lesson of experience that till such fundamentals are at least critically surveyed, the interesting topics will still (and in more than one sense) belong to the Unknowable. Herbart not less than Hegel sees it is the prime business of philosophical criticism (i. e. of philosophy) to examine thoroughly those primary notions on which the whole structure of thought rests. It is on the comprehension of the radical limitations latent in the seemingly simplest terms of thought, that the profoundest problems of human interest ultimately turn.