alteration　belonging　only　to　things　external　to　it。　At　present　we　are　considering　only　the
  thing…in…itself　and　the　reflection　which　is　in　the　first　instance　external　to　it；　this　reflection　has　not　yet
  determined　itself　to　consciousness；　nor　the　thing…in…itself　to　ego。　We　have　seen　from　the　nature　of
  the　thing…in…itself　and　of　external　reflection　that　this　same　external　reflection　determines　itself　to　be
  the　thing…in…itself；　or；　conversely；　becomes　the　first　thing…in…itself's　own　determination。
  Now　the　inadequacy　of　the　standpoint　at　which　this　philosophy　stops　short　consists　essentially　in
  holding　fast　to　the　abstract　thing…in…itself　as　an　ultimate　determination；　and　in　opposing　to　the
  thing…in…itself　reflection　or　the　determinateness　and　manifoldness　of　the　properties；　whereas　in　fact
  the　thing…in…itself　essentially　possesses　this　external　reflection　within　itself　and　determines　itself　to
  be　a　thing　with　its　own　determinations；　a　thing　endowed　with　properties；　in　this　way　demonstrating
  the　abstraction　of　the　thing　as　a　pure　thing…in…itself　to　be　an　untrue　determination。
  （c）　The　Reciprocal　Action　of　Things
  B　The　Constitution　of　the　Thing　out　of　Matters
  C　Dissolution　of　the　Thing
  Chapter　2　Appearance
  Existence　is　the　immediacy　of　being　to　which　essence　has　restored　itself　again。　This　immediacy　is
  in　itself　the　reflection　of　essence　into　itself。　Essence；　as　Existence；　has　issued　from　its　ground
  which　has　itself　passed　over　into　it。　Existence　is　this　reflected　immediacy　in　so　far　as　it　is　in　its　own
  self　absolute　negativity。　It　is　now　also　posited　as　this　in　that　it　has　determined　itself　as
  Appearance。
  Accordingly　Appearance　is　at　first　essence　in　its　Existence；　essence　is　immediately　present　in　it。
  The　fact　that　it　is　not　immediate　but　reflected　Existence；　constitutes　the　moment　of　essence　in　it；
  or；　Existence　as　essential　Existence　is　Appearance。　Something　is　only　Appearance…in　the　sense
  that　Existence　as　such　is　only　a　posited　being；　not　a　being　in　and　for　itself。　This　constitutes　its
  essentiality；　to　have　within　itself　the　negativity　of　reflection；　the　nature　of　essence。　This　is　not　an
  alien；　external　reflection　to　which　essence　belongs　and　which；　by　comparing　essence　with
  Existence；　pronounces　the　latter　to　be　Appearance。　On　the　contrary；　as　we　have　seen；　this
  essentiality　of　Existence　which　constitutes　its　Appearance；　is　the　truth　of　Existence　itself。　The
  reflection　by　virtue　of　which　it　is　this；　is　its　own。
  But　if　it　is　said　that　something　is　only　Appearance；　in　the　sense　that　contrasted　with　it　immediate
  Existence　is　the　truth；　then　the　fact　is　that　Appearance　is　the　higher　truth；　for　it　is　Existence　as
  essential　Appearance；　whereas　Existence；　on　the　contrary；　is　still　essenceless　Appearance　because
  it　contains　only　the　one　moment　of　Appearance；　namely；　Existence　as　immediate　reflection；　not　yet
  as　its　negative　reflection。　When　Appearance　is　called　essenceless；　one　thinks　of　the　moment　of　its
  negativity　as　though　the　immediate　by　contrast　were　the　positive　and　the　true；　but　the　fact　is　that
  this　immediate　does　not　as　yet　contain　the　essential　truth。　it　is　when　Existence　passes　over　into
  Appearance　that　it　ceases　to　be　essenceless。
  Essence　at　first　reflects　an　illusory　being　＇schein＇　within　itself；　within　its　simple　identity；　as　such　it
  is　abstract　reflection；　the　pure　movement　from　nothing　through　nothing　back　to　itself。　Essence
  appears；　so　that　it　is　now　real　illusory　being；　since　the　moments　of　illusory　being　have　Existence。
  As　we　have　seen；　Appearance　is　the　thing　as　the　negative　mediation　of　itself　with　itself；　the
  differences　it　contains　are　self…subsistent　matters　which　are　the　contradiction　of　being　an
  immediate　subsistence　and　at　the　same　time　only　in　an　alien　self…subsistence；　of　therefore　having
  their　subsistence　in　the　negation　of　their　own　self…subsistence；　and　again　for　that　very　reason　also
  only　in　the　negation　of　this　alien　negation；　or　in　the　negation　of　their　own　negation。　Illusory　being　is
  the　same　mediation；　but　its　unstable　moments　have；　in　Appearance；　the　shape　of　immediate
  self…subsistence。　On　the　other　hand；　the　immediate　self…subsistence　which　belongs　to　Existence　is；
  on　its　part；　reduced　to　a　moment。　Appearance　is　accordingly　the　unity　of　illusory　being　and
  Existence。
  Appearance　now　determines　itself　further。　It　is　essential　Existence；　the　latter's　essentiality　is
  distinguished　from　Appearance　as　unessential　and　these　two　sides　enter　into　relation　with　each
  other。　It　is　therefore　at　first　simple　self…identity　which　also　contains　various　content…determinations；
  and　these　themselves　as　well　as　their　relation　are　what　remains　self…equal　in　the　flux　of
  Appearance；　this　is　the　law　of　Appearance。
  Secondly；　however；　the　law　which　is　simple　in　its　diversity　passes　over　into　opposition；　the
  essential　moment　of　Appearance　becomes　opposed　to　Appearance　itself；　the　and　world　of
  Appearance　is　confronted　by　the　world　of　essence　＇die　an　sich　seiende　Welt＇。
  Thirdly；　this　opposition　returns　into　its　ground；　that　which　is　in　itself　is　in　the　Appearance　and
  conversely　that　which　appears　is　determined　as　taken　up　into　its　in…itself；　Appearance　becomes
  correlation　or　essential　relation。
  A　The　Law　of　Appearance
  B　The　World　of　Appearance　and　the　World…in…itself
  C　Dissolution　of　Appearance
  Chapter　3　The　Essential　Relation
  A　The　Relation　of　Whole　and　Parts
  B　The　Relation　of　Force　and　its　Expression
  （a）　The　Conditionedness　of　Force
  （b）　The　Solicitation　of　Force
  （c）　The　Infinity　of　Force
  C　Relation　of　Outer　and　Inner
  Remark：　Immediate　Identity　of　Inner　and　Outer
  The　movement　of　essence　is　in　general　the　becoming　of　the　Notion。　In　the　relation　of　inner　and
  outer；　the　essential　moment　of　this　emerges　namely；　that　its　determinations　are　posited　as　being　in
  negative　unity　in　such　a　manner　that　each　immediately　is　not　only　it　other　but　also　the　totality　of　the
  whole。　But　in　the　Notion　as　such　this　totality　is　the　universal…a　substrate　which　is　not　yet　present
  in　the　relation　of　inner　and　outer。　In　the　negative　identity　of　inner　and　outer　which　is　the　immediate
  conversion　of　one　of　these　determinations　into　the　other；　there　is　also　lacking　that　substrate　which
  above　was　called　the　fact。
  It　is　very　important　to　notice　that　the　unmediated　identity　of　form　is　posited　here　without　the
  movement　of　the　fact　itself；　a　movement　pregnant　with　content。　It　occurs　in　the　fact　as　this　is　in　its
  beginning。　Thus　pure　being　is　immediately　nothing。　In　general；　everything　real　is；　in　its　beginning；
  such　a　merely　immediate　identity；　for　in　its　beginning　it　has　not　yet　opposed　and　developed　its
  moments；　on　the　one　hand　it　has　not　yet　inwardised　itself　out　of　externality。　and　on　the　other　hand；
  it　has　not　yet　externalised　and　brought　forth　itself；　out　of　inwardness　by　its　activity。　It　is　therefore
  only　the　inner　as　determinateness　against　the　outer；　and　only　the　outer　as　determinateness
  against　the　inner。　Hence　it　is　partly　only　an　immediate　being；　partly；　in　so　far　as　it　is　equally　the
  negativity　which　is　to　be　the　activity　of　the　development；　it　is　as　such　essentially　only　as　yet　an
  inner。
  This　makes　itself　apparent　in　all　natural；　scientific　and　spiritual　development　generally　and　it　is
  essential　to　recognise　that　because　something　is　at　first；　only　inner　or　also　is　in　its　Notion；　the　first
  stage　is　for　that　very　reason　only　its　immediate；　passive　existence。
  Thus　—　to　take　at　once　the　nearest　example　—　the　essential　relation　here　considered　is　only
  implicitly　＇an　sich＇　the　relation；　only　its　Notion；　or　is　at　first　only　internal；　before　it　has　moved
  through　the　mediation　of　the　relation　of　force　and　has　realised　itself。　But　for　this　reason　it　is　only
  the　outer；　immediate　relation；　the　relation　of　whole　and　parts；　in　which　the　sides　have　a　mutually
  indifferent　subsistence。
  Their　identity　is　not　as　yet　within　themselves；　it　is　only　internal　and　the　sides　therefore　fall　apart；
  have　an　immediate；　external　subsistence。　Thus　the　sphere　of　being　as　such　is　as　yet　still　the
  completely　inner　and　is　therefore　the　sphere　of　simply　affirmative　＇seienden＇　immediacy　or
  externality。　Essence　is　at　first　only　the　inner；　and　it；　too；　is　for　this　reason　taken　as　a　wholly
  external；　unsystematised；　common　element；　one　speaks　of　public　instruction；　the　press
  ＇Schulwesen；　Zeitungswesen＇；　and　understands　thereby　something　common　formed　by　an
  external　aggregation　of　existing　objects　lacking　any　essential　connection　or　organisation；　or　to　take
  concrete　objects；　the　seed　of　the　plant；　or　the　Child）　is　at　first　only　inner　plant；　internal　man。　But
  this　is　why　the　plant　or　the　man　as　germ　is　an　immediate；　and　outer；　which　has　not　as　yet　given
  itself　the　negative　reference　to　itself；　is　something　passive；　a　prey　to　otherness。　Thus　God；　too；　in
  his　immediate　Notion　is　not　spirit；　spirit　is　not　the　immediate；　that　which　is　opposed　to　mediation；
  but　on　the　contrary　's　the　essence　that　eternally　posits　its　immediacy　and　eternally　returns　out　of　it
  into　itself。
  Immediately；　therefore　God　is　only　nature。　Or；　nature　is　only　the　Inner　God；　not　God　actual　as
  spirit；　and　therefore　not　truly　God。　Or；　in　our　thin