existing religion, which is at the same time definitely existing religion.
The course followed in passing from the abstract to the concrete is based upon our method, upon the notion, and not on the fact that much special content is present. There is a complete distinction between this and our point of view. Spirit, to which belongs Being which is absolute and supreme, is, exists only as activity; that is to say, in so far as it posits itself, is actual or for itself, and produces itself. But in this its activity it has the power of knowing, and only as it thus knows is it that which it is. It is thus essential to religion not only to exist in its notion, but also to be the consciousness of that which the notion is, and the material in which the notion as the plan, so to speak, realises itself, which it makes its own, which it moulds in accordance with itself, is human consciousness. So too, Right, for example, only is when it exists in the spirit, when it takes possession of the wills of men, and they know of it as the determination of their wills. And it is in this way that the Idea first realises itself, having before only been posited as the form of the notion.
Spirit, in short, is not immediate; natural things are immediate, and remain in this condition of immediate Being. The Being of Spirit is not thus immediate, but is, exists only as producing itself, as making itself for itself by means of negation as Subject; otherwise it would be substance only. And this coming to itself on the part of Spirit is movement, activity, and mediation of itself with itself.
A stone is immediate, it is complete. Wherever there is life, however, this activity is already to be found. Thus the first form of the existence of plants is the feeble existence of the germ, and out of this it has to develop itself and to produce itself. Finally the plant epitomises itself when it has unfolded itself in the seed; this beginning of the plant is also its ultimate product.
