free relation to inorganic nature. To define more exactly, however, the relation of these two aspects in the case of the organic form, this form, in which the organism is embodied, is in one aspect turned against inorganic nature, while in an other it is for itself and reflected into itself. The real organic being is the mediating agency, which brings together and xmites the self-existence of life [its being for itself], with the outer in general, with what simply and inherently is. The one extreme, self-existence, is, however, the inner in the sense of an infinite " one ", which takes the moments of the embodied shape itself out of their subsistence and connection with outer nature and withdraws these moments back into itself ; it is that which, having no content, looks to the embodied form of the organism to provide its content, and appears there as the process of that form. In this extreme where it is mere negativity, or pure individual existence, the organism finds its absolute freedom, whereby it is made quite secure and indifferent towards the fact of its being relative to another and towards the specific character belonging to the moments of the form of the organism. This free detachment is at the same time a freedom of the moments themselves ; it is the possibility of their appearing in existence and of being apprehended ; and just as they are detached and indifferent in regard to what is outer, so too are they towards one another, for the simple nature of this freedom consists in mere being or in their bare substance. This notion or pure freedom is one and the same life, no matter how varied and diverse the ways in which the shape assumed by the organism, its " being for another," may disport itself ; it is a matter of indifference to this stream of life what sort of mills it drives. In the first place we must now note that this notion is not to be taken here, as it was formerly when,, we were considering the inner proper, in its character as a process or development of the moments ; we must take it in its form as bare and simple "inner," which constitutes the purely universal aspect as against the concrete Uving reality ; it is the element in which the existing members of the organic shape find their sub sistence. For it is this shape we are considering here, and in it the essential nature of life appears as the simple fact of subsistence. That being so, the existence for another, the specific character of the real embodied form, is taken up into this simple