Regarded from the aspect under which it affects _individual_ character this general condition is the environment of circumstance which, according to its specifically detached form, tends to excite both collisions and development, forcing thereby the individuals thus affected to express their _nature_ and exhibit such expression in a definite form. From the point of view of the world-condition this self-revelation of particular individuals appears as the passing of its universality into the distinct embodiments of living individuality, an aggregate over which _universal forces_ still assert the _mastery._[311] For the eternal powers operative in the world-process constitute the substantive content of the Ideal as specifically defined in what it essentially is. The mode of existence, however, which is realized through the bare form of external condition is unworthy of this content. For in the first place such a condition is associated with habit, and the habitual is no adequate determination of those profounder interests which are active in _self-conscious mind._ Furthermore, as we have observed, it was the _contingency_ and _caprice_ of individuality, by virtue of whose spontaneous activity these very interests are permitted to appear in life; but this unessential contingency and caprice is again quite as little adequate to the substantive universality, which constitutes the notion of essential actuality. On these grounds respectively we are therefore compelled to seek an art-envisagement more worthy and better defined for the concrete content[312] of the Ideal. This new configuration the universal powers can only retain in its _determinate existence_ in virtue of the fact that they are manifested in their essential modes of difference and movement, or, to put the matter more specifically, through their assertion of the contradictions which they relatively unfold. Two aspects of the process of individualization into which the universal thus passes must be here emphasized. In the first place, there is the _substance_ as an embracing sphere of universal forces through the differentiation indicated, which is broken from its substantive unity into its component parts; secondly, there are the _individuals_, which spring forth as the active completion of these forces and give to them a specific objectification.