face a present content which would imply, seek, and in fact permit, no other than itself to take for this ideal purpose its place. Now an object, such as Socrates, or this world, or as yourself, is called an individual, as we before said, when one conceives that for a particular and determinate purpose no other object could be substituted for this one. It follows that the finally determinate form of the object of any finite idea is that form which the idea itself would assume whenever it became individuated, or in other words, became a completely determined idea, an idea or will fulfilled by a wholly adequate empirical content, for which no other content need be substituted or, from the point of view of the satisfied idea, could be substituted.
Now, if this be the result of our analysis, we can at length define truth and Being at one stroke. You have an idea present at this moment. It is a general idea. Why? For no reason, I answer, except this, viz.: that this idea, being but a partial embodiment of your present purpose, could get and desires to get some other embodiment than the present one. This possibility of other embodiment means for you just now simply the incompleteness, or partial non-fulfilment of your present purpose. Mere generality always means practical defect. You think of your own life. Your idea is general, just because your life could be and will be embodied in other moments than this one. The idea of your own life finds, then, just at this instant, an imperfect expression. Your idea of your own whole life is just now vague. This vagueness means for you the possibility of other embodiments.
