To be for self--to be one--is completed Quality, and as such, contains abstract Being and Being modified as non-substantial elements. As simple Being, the One is simple self-reference; as Being modified it is determinate: but the determinateness is not in this case a finite determinateness--a somewhat in distinction from an other--but infinite, because it contains distinction absorbed and annulled in itself. The readiest instance of Being-for-self is found in the 'I.' We know ourselves as existents, distinguished in the first place from other existents, and with certain relations thereto. But we also come to know this expansion of existence (in these relations) reduced, as it were, to a point in the simple form of being-for-self. When we say 'I,' we express the reference-to-self which is infinite, and at the same time negative. Man, it may be said, is distinguished from the animal world, and in that way from nature altogether, by knowing himself as 'I': which amounts to saying that natural things never attain a free Being-for-self, but as limited to Being-there-and-then, are always and only Being for an other.--Again, Being-for-self may be described as ideality, just as Being-there-and-then was described as reality. It is said, that besides reality there is _also_ an ideality. Thus the two categories are made equal and parallel. Properly speaking, ideality is not somewhat outside of and beside reality: the notion of ideality just lies in its being the truth of reality. That is to say, when reality is explicitly put as what it implicitly is, it is at once seen to be ideality. Hence ideality has not received its proper estimation, when you allow that reality is not all in all, but that an ideality must be recognised outside of it. Such an ideality, external to or it may be even beyond reality, would be no better than an empty name. Ideality only has a meaning when it is the ideality of something: but this something is not a mere indefinite this or that, but existence characterised as reality, which, if retained in isolation, possesses no truth. The distinction between Nature and Mind is not improperly conceived, when the former is traced back to reality, and the latter to ideality as a fundamental category. Nature however is far from being so fixed and complete, as to subsist even without Mind: in Mind it first, as it were, attains its goal and its truth. And similarly, Mind on its part is not merely a world beyond Nature and nothing more: it is really, and with full proof, seen to be mind, only when it involves Nature as absorbed in itself.--_Apropos_ of this, we should note the double meaning of the German word _aufheben_ (to put by, or set aside). We mean by it (1) to clear away, or annul: thus, we say, a law or a regulation is set aside: (2) to keep, or preserve: in which sense we use it when we say: something is well put by. This double usage of language, which gives to the same word a positive and negative