is the impelling power in us, and which gives the impulse to this movement.
It has been already remarked that for the consciousness to which the determinations of thought do not present themselves in this pure speculative form, and consequently not in their self-solution and self-movement, but which represents them to itself by general ideas, the transition is rendered more easy by the fact that the thing from which we start, namely, the contingent, already means something which resolves itself, which passes over into its Other. In this way the connection between that from which the start is made and the point ultimately reached, is made absolutely clear. This starting-point is consequently the one which is most advantageous for consciousness, and the one which is most in accordance with an end. It is the instinct of thought which implicitly makes this transition, which is the essential fact or Thing, but at the same time this instinct brings it into consciousness in the form of a determination of thought, of such a kind that it appears easy for it to represent it as a general idea merely, that is, in the form of abstract identity. When the world, in fact, is defined as the contingent, this means that reference is made to its Not-Being, while it is hinted that its truth is its Other or antithesis.
The transition is rendered intelligible by the fact that it is not only implicitly contained in the starting-point, but that this latter directly suggests the transition, that is, this characteristic is also posited and is therefore in it. In this way its determinate existence is something given for consciousness, which makes use of ordinary ideas just in so far as it has to do with immediate existence, which is here a determination or quality of thought. Equally intelligible is the result, the Absolutely-necessary; it contains mediation, and it is just this understanding of the connection in general which passes for being the easiest possible, a connection which
