(_β_) This province of the subjective life must be excluded in its entirety and without hesitation from the content of sculpture. The art is exclusively co-extensive with the objectivity of Spirit. And by the term objectivity we mean in this connection what is substantive, genuine, not transitory, the essential nature of Spirit, apart from its involvement in that which is accidental and evanescent, for which the individual person is responsible simply in his unmediated state of self-relation. (_γ_) Spirit, however, even in its truly objective sense, can only realize itself as Spirit when associated with _explicit self-identity._ Spirit is only Spirit as self-consciousness[135]. The position, however, of this aspect of individual consciousness in the spiritual content of sculpture is of such a character that it is not independently expressed, but displays itself as throughout interfused with this substantive content, and not formally reflected back upon itself apart from it. We may consequently affirm that though such a mode of objectivity possesses a type of self-subsistency, yet it is a self-knowledge and volition which is not released from the content it fulfils, but forms an inseparable unity with it. The presentment of Spirit in this complete and independent seclusion of what is essentially substantive and true, this unperturbed and unparticularized being of Spirit, is that which we name divinity in its contrast to finitude, which is the process of disruption into contingent existence, a world that is broken into complex forms and varied movement. From this point of view the function of sculpture is to present the Divine simply in its infinite repose and sublimity, timeless, destitute of motion, entirely without subjective personality in the strict sense and the conflict of action or situation. And in proceeding to the more detailed definition of our humanity in shape and character, it must, nevertheless, exclusively rivet its attention on what is unalterable and permanent, in other words what is truly substantive in its characterization, and merely select such aspects for its content, passing over what it finds there of an accidental or evanescent nature; and it must do so for the reason that the objectivity which it presents does not rightly include a differentiation of this fluctuating and fleeting kind, and one which comes into being by virtue of a subjective consciousness whose conception of itself is that of pure insulation. In a biography, for instance, which gives an account of the motley incidents, events, and exploits of some individual, we find as a rule the course of varied developments and fortuities finally closed by a character sketch which summarizes the entire breadth of detail in a few general qualities such as goodness, honest dealing, courage, exceptional intelligence, and so forth. Characteristics such as these we may term the permanent features of a personality; the remaining peculiarities it possesses