by the finite being received into the infinite； difference into indifference。” But passing into and
receiving into are merely sensuous expressions。 “Otherwise expressed； the particular becomes
absolute form by the universal becoming； one with it； and the universal becomes absolute existence
by the particular becoming one with it。 But these two unities； as in the Absolute； are not outside of
one another； but in one another； and therefore the Absolute is absolute indifference of form and
existence；” as unity of this double passing…into…one。 “By means of these two unities two different
potencies are determined； but in themselves they are both the exactly equal roots of the Absolute。”
（23） That is a mere assertion； the continual return after each differentiation； which is perpetually
again removed out of the Absolute。
“Of the first absolute transformation there are copies in phenomenal Nature； therefore Nature；
regarded in itself； is nothing else than that first transformation as it exists in the absolute
（unseparated from the other）。 For by means of the infinite passing into the finite； existence passes
into form； since then form obtains reality only by means of existence； existence； when it has passed
into form without form having （according to the assumption） similarly passed into existence； can be
represented only as potentiality or ground of reality； but not as indifference of possibility and
actuality。 But that which may be described thus； namely as existence； in so far as that is mere
ground of reality； and therefore has really passed into form； although form has not in turn passed
into it； is what presents itself as Nature。 — Existence makes its appearance in form； but in return
form； also makes its appearance in existence； this is the other unity；” that of mind。 “This unity is
established by the finite being received into the infinite。 At this point form； as the particular； strikes
into existence； and itself becomes absolute。 Form which passes into existence places itself as
absolute activity and positive cause of reality in opposition to the existence which passes into form；
and which appears only as ground。 The passing of absolute form into existence is what we think of
as God； and the images or copies of this transformation are in the ideal world； which is therefore in
its implicitude the other unity。” （24） Each of these two transformations； then； is the whole totality；
not； however； posited and not appearing as totality； but with the one or the other factor
preponderating； each of the two spheres has； therefore； in itself again these differences； and thus in
each of them the three potencies are to be found。
The ground or basis； Nature as basis merely； is matter； gravity； as the first potency； this passing of
form into existence is in the actual world universal mechanism； necessity。 But the second potency
is “the light which shineth in darkness； form which has passed into existence。 The absolute
unification of the two unities in actuality； so that matter is altogether form； and form is altogether
matter； is organism； the highest expression of Nature as it is in God； and of God as He is in
Nature； in the finite。” On the ideal side “Knowledge is the essence of the Absolute brought into
the daylight of form； action is a transformation of form； as the particular； into the essence of the
Absolute。 As in the real world form that is identified with essence appears as light； so in the ideal
world God Himself appears in particular manifestation as the living form which has emerged in the
passing of form into essence； so that in every respect the ideal and real world are again related as
likeness and symbol。 The absolute unification of the two unities in the ideal； so that material is
wholly form and form wholly material； is the work of art； and that secret hidden in the Absolute
which is the root of all reality comes here into view； in the reflected world itself； in the highest
potency and biggest union of God and Nature as the power of imagination。” On account of that
permeation art and poetry therefore hold the highest rank in Schelling's estimation。 But art is the
Absolute in sensuous form alone。 Where and what could the work of art be； which should
correspond to the Idea of the spirit？ “The universe is formed in the Absolute as the most perfect
organic existence and the most perfect work of art： for Reason； which recognizes the Absolute in
it； it possesses absolute truth； for the imagination； which represents the Absolute in it； it possesses
absolute Beauty。 Each of these expresses the very same unity；” regarded “from different sides；
and both arrive at the absolute in difference point in the recognition of which lies both the beginning
and the aim of real knowledge。” （25） This highest Idea； these differences； are grasped as a whole
in a very formal manner only。
3。 The relation of Nature to Spirit； and to God； the Absolute； has been stated by Schelling
elsewhere； i。e。 in his later expositions； as follows： he defines the existence of God as Nature — in
so far as God constitutes Himself its ground or basis； as infinite perception — and Nature is thus
the negative moment in God； since intelligence and thought exist only by means of the opposition
of one Being。 For in one of his writings； directed on some particular occasion against Jacobi；
Schelling explains himself further with regard to the nature of God and His relation to Nature。 He
says： “God； or more properly the existence which is God； is ground： He is ground of Himself as a
moral Being。 But” then “it is ground that He makes Himself 〃 — not cause。 Something must
precede intelligence； and that something is Being — 〃since thought is the exact opposite of Being。
That which is the beginning of an intelligence cannot be in its turn intelligent； since there would
otherwise be no distinction； but it cannot be absolutely unintelligent； for the very reason that it is
the potentiality of an intelligence。 It will accordingly be something between these； i。e。 it will operate
with wisdom； but as it were with an innate； instinctive； blind； and yet； unconscious wisdom； just as
we often bear those who are under a spell uttering words fall of understanding； but not uttering
them with comprehension of their meaning； but as it were owing to an inspiration。” God；
therefore； as this ground of Himself； is Nature — Nature as it is in God； this is the view taken of
Nature in Natural Philosophy。（26） But the work of the Absolute is to abrogate this ground； and to
constitute itself Intelligence。 On this account Schelling's philosophy has later been termed a
Philosophy of Nature； and that in the sense of a universal philosophy； while at first Natural
Philosophy was held to be only a part of the whole。
It is not incumbent on us here to give a more detailed account of Schelling's philosophy； or to
show points in the expositions hitherto given by him which are far from satisfactory。 The system is
the latest form of Philosophy which we had to consider； and it is a form both interesting and true。
In the first place special emphasis； in dealing with Schelling； must be laid on the idea that he has
grasped the true as the concrete； as the unity of subjective and objective。 The main point in
Schelling's philosophy thus is that its interest centres round that deep； speculative content； which；
as content； is the content with which Philosophy in the entire course of its history has had to do。
The Thought which is free and independent； not abstract； but in itself concrete； comprehends itself
in itself as an intellectually actual world； and this is the truth of Nature； Nature in itself。 The second
great merit possessed by Schelling is to have pointed out in Nature the forms of Spirit； thus
electricity； magnetism； &c。； are for him only external modes of the Idea。 His defect is that this Idea
in general； its distinction into the ideal and the natural world； and also the totality of these
determinations； are not shown forth and developed as necessitated in themselves by the Notion。
As Schelling has not risen to this point of view； he has misconceived the nature of thought； the
work of art thus becomes for him the supreme and only mode in which the Idea exists for spirit。
But the supreme mode of the Idea is really its own element； thought； the Idea apprehended； is
therefore higher than the work of art。 The Idea is the truth； and all that is true is the Idea； the
systematizing of the Idea into the world must be proved to be a necessary unveiling and revelation。
With Schelling； on the other hand； form is really an external scheme； and his method is the artificial
application of this scheme to external objects。 This externally applied scheme takes the place of
dialectic progress； and this is the special reason why the philosophy of Nature has brought itself
into discredit； that it has proceeded on an altogether external plan； has made its foundation a
ready…made scheme； and fitted into it Nature as we perceive it。 These forms were potencies with
Schelling； but instead of mathematical forms or a type of thought like this； by some other men
sensuous forms have been taken as basis； just as were sulphur and mercury by Jacob Boehme。
For instance； magnetism； electricity； and chemistry have been defined to be the three potencies in
Nature； and thus in the organism reproduction has been termed chemistry； irritability； electricity；
and sensibility； magnetism。（27） In this way there has crept into Natural Philosophy the great
formalism of representing everything as a series； which is a superficial determination without
necessity； since instead of Notions we find formulas。 Brilliant powers of imagination are displayed；
such as were exhibited by G？rres。 This mistake of applying forms which are taken from one
sphere of Nature to another sphere of the same has been carried a long way； Oken； for example；
calls wood…fibres the nerves and brain of the plant； and is almost crazy on the subject。 Philosophy
would in this way become a play of mere analogical reflections； and it is not with these but with
thoughts that we have to do。 Nerves are not thoughts； any more than such expressions as pole of
contraction； of exp