This free self-subsistence of the subjective principle of life is especially exemplified in the spontaneous motion of a living organism. The inanimate bodies of inorganic Nature are fettered to the conditions of Space, which limits them to one place, or they are only moved from it by external forces. The motion, in short, does not originate in themselves; and, when it is visible upon them, it appears as an energy which is foreign to them, to remove which the only force they exert is that of reaction. And if the motion of the planets with similar phenomena appear to be otherwise produced, such are at least wholly fettered by natural laws and their abstract necessity. The living animal, on the contrary, in its freedom of motion, negatives this enforced limitation to one spot by virtue of its own activity. It is through such self-determination the continuous liberation of itself from the material isolation. And for the same reason it is in this freedom of motion, if only in a subordinate degree, the release of itself from the former abstractness referable to the particular modes of motion, their direction and their speed. Under a yet closer view, moreover, the animal, regarded by itself in its organism, presents the same sensuous matter that is moved; and here, too, life is as before a freedom of motion within this organic reality, evidenced in the flow of blood and the movement of the limbs. Motion, however, is not the only expression of animated life. The free tones of the voice of animals, which are unknown in the inorganic world, where bodies merely roar and clatter through the blow of objects external to them, these already present to us the higher expression of animated subjectivity. The most intimate and vital expression of such ideal activity is, however, brought before us when we find the living individual able to concentrate itself as individuality over against the objective world, while at the same time it appropriates and transfigures that world _for its own._ And this is accomplished in part through observation by means of vision, and partly for practical purposes, in so far as such an individual brings the outer world into subjection to himself, utilizes the same, assimilates it as a means of nourishment, and in this manner continually reproduces his individuality in that objective _alterum._ Such a process, of course, as it ascends through stronger organisms, assumes more and more emphatic degrees of unsatisfied desire, assimilation, satisfaction, or satiety.