AND ITS SELF-CONSERVATION. 289 



pervasive, it possesses absolute,, indestructible self -con- 

 tinuity. As spontaneous, it is self-realizing process. 



But, as already so often repeated, its self-realization 

 is nothing more nor less than its self -specialization, its 

 self -differentiation. It is thus precisely that the uni- 

 versal assumes particularity and exhibits this as the 

 necessary mode of its own self-realization. 



At the same time, this blending of the universal with 

 the particular, or rather, this unfolding of the universal 

 in the particular, gives rise to definite realized existences 

 which, as such, present the characteristic of individ- 

 uality. Such individuality, however, is a self -contradic- 

 tory one so long as the universal and the particular are 

 imperfectly fused therein. For just so long is the indi- 

 vidual pervaded by externality; or more precisely, it 

 thus far fails to attain to genuine, self-sufficing, domi- 

 nating subjectivity or spontaneity. It is, therefore des- 

 tined to undergo dissolution and thus proves to be a 

 divisible individual. 



The individuality thus far examined, then, proves to 

 be an illusory one. 



Nevertheless, it is evident that the elements of genuine 

 individuality have already presented themselves, even 

 though they have not yet been shown in such relation 

 as to remove all doubt of the actual realization of such 

 genuine individuality as a phase of the created world. 



It is this which constitutes the one remaining point 

 of our inquiry. 



What conditions, if any, are there tending toward and 

 rendering certain and necessary the actual realization of 

 genuine individuals indivisible, spontaneous units 

 in that aspect of the world known as creation? The 



