, but since the distinction, which consciousness implies, has reverted to and has become a distinction within the self as determinate notions, and as the organic self-explaining and self-constituted process of these conceptions. While in the Phenomenology of Mind each moment is the distinction of knowledge and truth, and the process in which that distinction is cancelled and transcended, on the other hand Systematic Science does not contain this distinction and supersession of distinction. Rather, since each moment has the form of the notion, it unites the objective form of truth and the knowing self in an immediate unity. In Science the individual moment does not appear as the process of passing back and forward from consciousness or presentation to self-consciousness and conversely : there the pure form, liberated from the condition of being an appearance in mere consciousness, the pure notion with its further development, depends solely and purely on its characteristic and specific nature. Conversely, again, there corresponds to every abstract moment of absolute Science a form or mode in which mind as a whole makes it appearance. As the mind that actually exists and historically appears is not richer than Science, so, too, mind in its actual content is not poorer. To know the pure notions of Science in the form in which they are modes or types of consciousness this constitutes the aspect of their reality, in which its essential element, the notion, appearing there in its simple mediating activity as thinking, breaks up and separates the moments of this mediation, and exhibits its content by reference to the internal and immanent opposition of its elements. Science contains within itself this necessity of relinquishing and divesting itself of the form of the pure notion, and necessarily involves the transition of the notion into consciousness. For Spirit that knows itself is, just for the reason that it grasps its own notion, immediate identity with itself ; and this, in the distinction it implies, is the certainty of what is immediate or is sense-consciousness the beginning from which we started. This process of releasing itself from the form of its self is the highest freedom and security of its knowledge of itself. All the same, this relinquishment of self and abandonment to externality are still incomplete. This process expresses the relation of the certainty of its self to the object, an object which, just by being in relation, has not yet attained its full freedom. Systematic knowledge is aware not only of itself, but also of the negative of itself, or its limit. Knowing its limit means knowing how to sacrifice itself. This sacrifice is the emptying of self, the self-abandonment,