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 employ these terms in a confined meaning. However, in its general sense of experience, being underlies the ideas of individuality and perfection. And these, at least so far, must be positive.

2. And, in the second place, each of them is positively determined by what it excludes. The aspect of diversity belongs to the essence of the individual, and is affirmatively contained in it. The unity excludes what is diverse, so far only as that attempts to be anything by itself, and to maintain isolation. And the individual is the return of this apparent opposite with all its wealth into a richer whole. How in detail this is accomplished I repeat that we do not know; but we are capable, notwithstanding, of forming the idea of such a positive union (Chapters xiv. and xxvii.). Feeling supplies us with a low and imperfect example of an immediate whole. And, taking this together with the idea of qualification by the rejected, and together with the idea of unknown qualities which come in to help—we arrive at individuality. And, though depending on negation, such a synthesis is positive.

And, in a different way, the same account is valid of the Perfect. That does not mean a being which, in regard to unrest and painful struggle, is a simple blank. It means the identity of idea and existence, attended also by pleasure. Now, so far as pleasure goes, that certainly is not negative. But pleasure is far from being the only positive element in perfection. The unrest and striving, the opposition of fact to idea, and the movement towards an end—these features are not left outside of that Whole which is consummate. For all the content, which the struggle has generated, is brought home and is laid to rest undiminished in the perfect. The idea of a being qualified somehow, without any alienation of its “what” from its “that”—a being at the same time fully possessed of all hostile distinctions, and the richer for their strife—this is a positive idea. And it can