an abstraction, which corresponds very inadequately to our idea of God. In the more recent philosophy, the Absolute is not so complete an abstraction, but yet it has not on that account the same signification as is implied in the term, God. In order even to make the difference apparent, we must in the first place consider what the word signify itself signifies. When we ask, “What does this or that signify?” we are asking about two kinds of things, and, in fact, about things which are opposed. In the first place, we call what we are thinking of, the meaning, the end or intention, the general thought of this or that expression, work of art, &c.; if we ask about its intrinsic character, it is essentially the thought that is in it of which we wish to have an idea. When we thus ask “What is God?” “What does the expression God signify?” it is the thought involved in it that we desire to know; the idea we possess already. Accordingly, what is signified here is that we have got to specify the Notion, and thus it follows that the Notion is the signification; it is the Absolute, the nature of God as grasped by thought, the logical knowledge of this, to which we desire to attain. This, then, is the one signification of signification, and so far, that which we call the Absolute has a meaning identical with the expression God.
b. But we put the question again, in a second sense, according to which it is the opposite of this which is sought after. When we begin to occupy ourselves with pure thought-determinations, and not with outward ideas, it may be that the mind does not feel satisfied, is not at home, in these, and asks what this pure thought-determination signifies. For example, every one can understand for himself what is meant by the terms unity, objective, subjective, &c., and yet it may very well happen that the specific form of thought we call the unity of subjective and objective, the unity of real and ideal, is not understood. What is asked for in such a case is the meaning in the very opposite sense from that
