death as it approaches man in his relation to the world of Nature, but it is bound up with a process, which Spirit has to sustain in itself, quite independently of this external aspect of negation, if life and truth are to join hands. (_c_) The _third_ presentment of this absolute world of Spirit is co-ordinated by man, in so far as he neither makes manifest the Absolute and Divine in its immediate and essential mode as such _Divine_, nor declares positively the process in which he is exalted to the Supreme Being, and reconciled with Him, but rather continues within the ordinary sphere of his human life. Here it is the purely _finite_ aspect of that existence which constitutes the content, whether we regard it in the light of its spiritual purposes, its worldly interests, passions, collisions, suffering, and enjoyments, or from that point of view which is wholly external, that of Nature, its kingdom, and all its detailed phenomena. In order to apprehend this content with adequacy, however, we must take up two distinct positions relatively to it. In other words, it is true that Spirit, for the reason that it has secured the principle of self-affirmation, expatiates in this province, as one on which it has a just claim, and one which, as native to it, provides satisfaction, an element from which it merely extracts this positive character[219], and is permitted thereby itself to be reflected in its positive satisfaction and intimacy; yet, on the other hand, we have the fact that this content is brought down to the level of pure contingency, a contingency which is unable to claim any independent validity, for the reason that mind cannot discover therein it veritable existence, and consequently only preserves its substantial unity by independently on its own account breaking up again this finite aspect of Spirit and Nature as a thing of finitude and negation. 3. In conclusion, then, so far as the relation of this content in its entirety to its mode of presentation is concerned, it would appear, in the first place, agreeably to what we have above stated, that the content of romantic art, relatively to the Divine, at any rate, is very _limited._