has in itself the moment of difference, it contains the note or characteristic of finite Spirit, of human nature, which being finite stands opposed to the Notion above mentioned. Since, however, we call the Absolute Notion the divine nature, the Idea of Spirit means the unity of divine and human nature. But the divine nature itself is merely something which is to be Absolute Spirit, and thus it is just the unity of divine and human nature which is itself the Absolute Spirit. The truth, however, cannot be expressed in a single proposition. The absolute Notion and the Idea as the absolute unity of their reality, are different the one from the other. Spirit is accordingly the living Process by which the implicit unity of the divine and human natures becomes actual and comes to have a definite existence.
Thus the abstract character or description of this Idea is the unity of the Notion with Reality. One of the Proofs of the Existence of God takes the form of a proof which represents this transition or mediation according to which the Being of God follows from the notion or conception of God. It is to be observed that in the case of the other proofs we started from finite Being as representing something immediate, and inferred from its existence the existence of the Infinite, or true Being, which appeared in the form of infinitude, necessity, absolute power which is at the same time wisdom and has ends within itself. Here, on the contrary, we start from the notion or conception, and go on to Being. Both methods are necessary, and it is necessary to point out the existence of this unity, since we may start from either side with equal propriety, for it is the identity of the two which is the truth. The Notion as well as Being, the world, the finite, are equally one-sided determinations, each of which changes round into the other, and appears at one time as a moment without independence, and at another as producing the other determination which it carries within itself. Their truth is to be found in the Idea only, i.e.,
