It is, however, essential to the true existence of the notion, that the _differences_ of the objectively real, the reality, that is to say, of the separate independent parts and the equally independent unity that is therein objectively realized, should as such be together brought back into unity. Only thus such a totality of innate differences can make wholly explicit either the notion as the realized differentiation of its characteristics, or at the same time release each particular that belongs to it from the element of isolated independence which it cancels by enabling the ideality, in which these differences recover their subjective unity, to assert itself fully as the universal principle of their animated being. In that case they become no longer _parts_ hanging loosely to one another by a bond that still leaves their particularity unaffected, but genuine _members_ of one body. They no longer possess an existence in their isolated singularity, but retain such truly in the ideal unity which binds them together. Only in such an organic articulation the ideal unity of the notion is present to the parts thus integrated. It is at once their support and immanent soul; here for the first time the notion is not overwhelmed in objective reality, but passes over into actual existence as the inward identity and universality, which it essentially is. (_c_) But this _third_ mode of Nature's manifestation is a determinate existence of the _Idea_, and the Idea as thus manifested in Nature is _Life._ Dead or inorganic nature is not adequate to express the Idea; only the organic life of Nature unfolds its reality. For in life we shall find, _first_, that the objective reality of the notion as differentiated is presented as such reality; _secondly_, however, that the negation of such differences is entirely one of distinction in that reality[205], the ideal subjectivity of the notion overcoming to itself this very reality; _thirdly_, the unifying principle of animation is now the positive appearance of the notion in the form of its bodily substance, that is to say, the form of infinity, which is sufficiently powerful to assert itself thus formally in its content.