element, and the Essence of appearance, of the distinction of form. This logical determinateness is on the one hand concrete as Spirit, and this whole is the simple Substantiality of Spirit; but on the other it is also the external form belonging to Spirit, by means of which it is differentiated from what is other than itself. That inmost specific character, which is the content of each stage in accordance with its substantial nature, is thus at the same time external form. It may well be that when another object, a natural object, is under consideration, the logical element is taken as constituting its inner nature. With so concrete a form of existence as the finite Spirit, this is accordingly the case as well. In the philosophy of nature and in the philosophy of Spirit this logical form cannot be brought into special prominence. In such a content as nature and Spirit it exists in a finite mode, and in such a sphere the exposition of the logical element may be represented as a system of conclusions or syllogisms, of mediations. Without this long explanation, which, however, is alone adequate to our purpose, the statement and consideration of the simple determinateness of the notion would remain unsatisfactory. But since in these spheres the logical qualities, as being the substantial basis, are veiled or concealed, and are not seen in their simple existence, in which they are adequate to thought, it is not so needful to bring them into prominence on their own account, while in religion Spirit allows the logical element to come forward in a more definite form. Here, it is precisely this element which has withdrawn itself into its simple shape, and can therefore here be more easily considered, and this is the excuse we have to offer should it surprise any one that it is made the subject of special consideration.
In one respect, therefore, we are in a position to assume the existence of the element referred to, but in another we can discuss it on account of its simplicity, since it possesses interest in virtue of the fact of its having been
