OBJECTIVE ANALYSIS. 565 
no representative for this relation but Minp, thus diametrically opposing to Consciousness 
(the purely subjective upon its own plane of being), that unknown somewhat in which it 
resides, Mind (the purely objective on its plane of being). The intrinsic attribute of 
Mind is variety of thought, which is rendered possible only in and through the formal 
reality of time. 
420. Substance in the objective phase of the objective-subjective relation, is the substan- 
tial reality that corresponds with the formal reality of position, or Force. The intrinsic 
attributes of Force, are precise limitation, control, direction, all of which are possible only 
in and through the formal reality of position. 
421. Essential Possibility, or Condition, in the objective phase of the subjective-objec- 
tive relation, is limited, at least so far as we could be able to cognize it, to those displays 
of being which are in harmony with the formal reality of space, and the substantial reality 
of matter. Such displays are called phenomenal,—and the primary, most obvious phase 
of Condition, is therefore PHENOMENON. 
422. Condition in the objective-objective relation, embraces those displays of essential 
being which harmonize with the formal reality of time, and the substantial reality of 
mind, Mind becomes active and conscious, through relation; relation can be cognized 
only through difference and succession, in time. The central phase of Condition may 
therefore be called RELATION. 
423. Condition, in the objective phase of the objective-subjective relation, is the Essen- 
tial Possibility which has a relative harmony with formal position and substantive force. 
In defining Position, I took occasion to point out the etymological affinity of place and law. 
A somewhat similar ideal affinity exists between force and law, and I therefore designate 
Condition under its outgoing relation, by the term Law.* 
424. The analysis of Essence is now completed, through the first and second planes of 
its subdivisions. But Essence itself, is only one of the modes of Existence,—the central 
and most objective mode, and therefore the one best fitted for testing the possibility of an 
objective analysis. Taking the analogy of its own primary subdivision, Essence may be 
regarded as central and quasi-substantial Existence,f toward which flows an incoming 
Being, analogous to Form,—and from which proceeds an outgoing Being, analogous to 
Condition. For Existence under the former, or subjective-objective relation, I propose 
the name of PrinciPLe,—for objective-subjective Existence, the name of Inna. 
425. Principle, Essence, and Idea, are therefore the three primary classes of Existence, 
—embracing all things that are the proper objects of finite cognition,—all things that are 
* « Vaws are the necessary relations which spring from the nature of things.” Cousin: Hist. of Mod. Phil., 
Vol. I, p. 72. 
{ The Hegelian “ Naught.” 
