Time.

But distinction left to itself, unresting, unhalting, time, really collapses upon itself; it is the objective quiescence of extension; while this latter is pure identity with self-is ego. Again, ego is not merely self, it is identity of self with itself. This identity,however, is complete and immediate unity with self; in other words this subject is just as much substance.substance by itself alone would be void and empty intuition (anschauen), or the intuition of a content which qua specific would have merely a contingent character and would be devoid of necessity. Substance would only stand for the absolute in so far as substance was thought of or intuited as absolute unity; and all content would, as regards its diversity, have to fall outside to substance, because substance would not be subject, would not be conceived as spirit, as reflection about self and reflection itself into self. If, nevertheless, a content were to be spoken of, then on the one hand it would only exist in order to be thrown into the empty abyss of the absolute, while on the other it would be picked up in external fashion from sense perception,. Knowledge would appear to have come by things, by what is distinct from knowledge itself, and to have got at the distinctions between the endless variety of things, without any one understanding how or where all this came from. Spirit, however, has shown itself itself to us to be neither the mere withdrawal of selfconsciousness into its pure inwardness, nor the mere absorption of self-consciousness into substance and the nothingness of its (self-) distinction. Spirit is the movement of the self which empties (ex-ternalizes) itself of self and sinks itself within its own substance, and qua subject, both has gone out of that substance into self, making its substance an object and a content, and also supersedes this distinction of object and a content. That first reflection out of immediacy is the subjects process of distinction of itself from its substance, the notion in a process of selfdiremption, the going-into-self and the coming into being of pure ego. Since this distinction is the pure action of which has the substance for its essential nature and subsists on its own lished in determinate form, and is thereby the notions own inherent movement-that of descending into the simple substance, which is only subject by being this negativity and going through this process. Ego has not take its stand on the form of self-consciousness in opposition to the form of substantiality and objective, as if it were afraid of relinquishing or externalizing itself. The power of spirit lies rather in