Thus thought cannot get the content into a harmonious system. And in the next place, even if it did so, that system would not be the subject. It would either be a maze of relations, a maze with a plan, of which for ever we made the circuit; or otherwise it would wholly lose the relational form. Our impossible process, in the first place, would assuredly have truth distinguished from its reality. For it could avoid this only by coming to us bodily and all at once, and, further, by suppressing entirely any distinction between subject and predicate. But, if in this way thought became immediate, it would lose its own character. It would be a system of relations no longer, but would have become an individual experience. And the Other would certainly have been absorbed, but thought itself no less would have been swallowed up and resolved into an Other.
Thought’s relational content can never be the same as the subject, either as that subject appears or as it really is. The reality that is presented is taken up by thought in a form not adequate to its nature, and beyond which its nature must appear as an Other. But, to come at last in full view of the solution of our problem, this nature also is the nature which thought wants for itself. It is the character which even mere thinking desires to possess, and which in all its aspects exists within thought already, though in an incomplete form. And our main result is briefly this. The end, which would satisfy mere truth-seeking, would do so just because it had the features possessed by reality. It would have to be an immediate, self-dependent, all-inclusive individual. But, in reaching this perfection, and in the act of reaching it, thought would lose its own character. Thought does desire such individuality, that is precisely what it aims at. But individuality, on the other hand, cannot be gained while we are confined to relations.
