Thus, in the first place, the process of Being, as seen in the light of the whole system of Logic, shows that reality is truly known only as a trinity,--or perhaps rather as a duality in unity. This is the 'Notion' or 'Grasp' of Being. First, reality seems an unspecialised and self-centred being,--and that by itself is mere nothing: a mere _universal._ Second, it appears a specialised and differentiated being of some and other: a mere _particular_, limited by other particulars, and so finite. Third, as a combination of the two earlier stages: as wholeness with determinateness, as unity; and so an _individual_ which is the _true_ or complete and authentic character of all being. In the _metaphysics_ of Being these three elements follow, one after another: but in the _logic_ of the notion they interpenetrate, and each of them is the others and the total. The truth or the notion of being takes it in Being-for-self as a universalised particular or as an individual.--In the second place: the sphere of mere Being is that of _mere_ identity: that of determinate being is the sphere of otherness, difference: that of self-determined being is the sphere of well-grounded existence.--Thirdly: the first sphere may be illustrated by the freedom of indeterminateness, expressed by the word 'may': the second by necessity or determinateness, expressed by the word 'must': and the third, by the freedom which even in its determinateness is self-determining, expressed by the word 'will.'--Fourthly: these steps illustrate the meaning of the Hegelian technical terms _setzen_: _aufheben: an sich_: _für sich_: _Idealität: Realität._ Thus Determinate Being or somewhat is _an sich_ or implicitly (by implication) somewhat else: and the process of determinate being is to lay it down or express (_setzen_) it as such. When this explicitly-stated 'other' or limit is included in the Being, and reduced into a unity with somewhat in each Being-for-self, it is said to be '_aufgehoben_'--uplifted, as it were, so that it is no longer a separate existent, but is still an efficient element. As being partly _this,_ and partly _that,_ now _one,_ and now an _other,_ which limits and is limited, determinate being is _Realität._ The characteristic of reality is externality of its parts, which are thus left side by side quasi-independent: that of ideality is unity and solidarity of function. When the mutual dependence of elements is tightened till it becomes equivalent to unity and totality, these elements are seen in their Ideality (_Idealität_). Such a total has the others in it as elements (_Momente_); they are there ideally (_ideëller Weise,_) as it were (in the loose analogical use of that term) organically: that is, they are denied the privilege, which their total has, of being-for-themselves. They do not enjoy the benefit of their own being, though their presence is felt.--Fifthly: Being-for-self is absolute negativity; i.e. the negation of negation. Determinate being was a