In general, it is clear that this movement is nothing else than the movement of perceiving, in which the two sides, the percipient and what is perceived, are indistinguishably one in the apprehension of the True, and yet each side is at the same time equally reflected into itself, or has a being of its own, Here, these two sides are moments afForce; theyarejust as much in a unity, as this unity, which appears as the middle term over against the independent extremes, is a perpetual diremption of itself into just these extremes which exist only through this process.