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 to be not-finite, nor, with (2), tries to get rid of it by doubling it. It does really negate the finite, so that the finite disappears, not by having a negative set over against it, but by being taken up into a higher unity, in which becoming an element, it ceases to have its original character, and is both suppressed and preserved. The infinite is thus ‘the unity of the finite and infinite.’ The finite was determined from the outside, so that everywhere to characterize and distinguish it was in fact to divide it. Wherever you defined anything you were at once carried beyond to something else and something else, and this because the negative, required for distinction, was an outside other. In the infinite you can distinguish without dividing; for this is an unity holding within itself subordinated factors which are negative of, and so distinguishable from, each other; while at the same time the whole is so present in each, that each has its own being in its opposite, and depends on that relation for its own life. The negative is also its affirmation. Thus the infinite has a distinction, and so a negation, in itself, but is distinct from and negated by nothing but itself. Far from being one something which is not another something, it is a whole in which both one and the other are mere elements. This whole is hence ‘relative’ utterly and through and through, but the relation does not fall outside it; the relatives are moments in which it is the relation of itself to itself, and so is above the relation, and is absolute reality. The finite is relative to something else; the infinite is self-related. It is this sort of infinite which the mind is. The simplest symbol of it is the circle, the line which returns into itself, not the straight line produced indefinitely; and the readiest way to find it is to consider the satisfaction of desire. There we have myself and its opposite, and the return from the opposite, the finding in the other nothing but self. And here it would be well to recall what we said above on the form of the will.

If the reader, to whom this account of the infinite is new, has found it in any way intelligible, I think he will see that there is some sense in it, when we say, ‘Realize yourself as an infinite whole;’ or, in other words, ‘Be specified in yourself, but not specified by anything foreign to yourself.’

But the objection comes, ‘Morality tells us to progress; it