III.3.1. Life

The Idea of Life concerns so concrete, or, if that is preferred, real an object, that when it is touched logic as it is commonly imagined may seem to have overstepped its province. And indeed if logic is to contain nothing but empty and dead thought-forms, then there can be no question of such a content as the Idea of Life. But if absolute truth is the object of logic, and truth as such essentially is in Cognition, then at least Cognition ought to be treated.—And indeed in general so-called pure logic is commonly followed by an applied logic,—a logic which has much to do with concrete cognition, quite apart from the mass of psychology and anthropology which it is frequently deemed necessary to introduce into logic. But the anthropological and psychological side of cognition relates only to its appearance, in which the Notion for itself has not yet reached the point of having an Objectivity equal to it, that is, of having itself for Object. That part of logic which considers this concrete cognition does not belong to applied logic as such; for then every science must be absorbed in logic, since each is an applied logic in so far as it consists in apprehending its object in forms of thought and of the Notion.—The Subjective Notion has presuppositions which present themselves in psychological, anthropological, or some other form. But logic is the place only for the presuppositions of the Pure Notion, in so far as they have the form of pure thoughts or abstract essentialities—the determinations of Being and Essence. And similarly logic must treat, in Cognition (which is the self-comprehension of the Notion), not the other shapes of its presupposition but only that which is itself Idea; this however logic must necessarily consider. Now this presupposition is the immediate Idea; for Cognition is the Notion in so far as it is for itself, but as subjective in relation to what is objective; and thus it is related to the Idea as presupposed or immediate Idea. But the immediate Idea is Life.

So far, the necessity of considering the Idea of Life in logic would then be founded on the necessity, otherwise too recognized, of here treating of the concrete Notion of Cognition. But this Idea has introduced itself through the proper necessity of the Notion. The Idea—that which in and for itself is true—is essentially an object of logic; and since it must first be considered in its immediacy, it must be apprehended and understood in this determinateness, in which it is Life, in order that its consideration may not be something empty and indeterminate. All that it can be necessary to remark is how far the logical view of Life differs from any other scientific view of it. But this is not the place for a discussion of the treatment it receives in non-philosophic sciences; only the distinction must here be made between logical Life as pure Idea and natural life which is considered in natural philosophy, and also life in so far as it is connected with Spirit.—The first, as the life of nature, is Life in so far as it is expelled into the externality of persistence and has its condition in inorganic nature, where the moments of the Idea are a multiplicity of actual formations. Life in the Idea is without such presuppositions which are as formations of actuality: its presupposition is the Notion as it has been considered, both as subjective and as objective also. In nature life appears as the highest stage which is reached by its externality by the process of passing within itself and transcending itself in subjectivity. In logic it is simple Being-in-Self, which in the Idea of Life has reached the externality which truly corresponds to it; the Notion, which comes on the scene earlier because it is subjective, is the soul of Life itself; it is the impulse which mediates its reality through objectivity. Nature, in reaching this idea from its own externality, overpasses itself; its end is not as its beginning, but as its limit in which it transcends itself.—And equally, in the Idea of Life the moments of its reality do not acquire the shape of external actuality, but remain locked within the form of the Notion. But in Spirit, Life appears partly as opposed to it and partly as posited as at one with it; and again, Spirit gives a clear birth to this unity. For here Life in general must be taken in its proper sense of natural life, for what is called the life of Spirit as Spirit is its peculiarity which stands opposed to bare life. Similarly the nature of Spirit is spoken of, although Spirit is not natural and, indeed, is the opposite of nature. Thus Life as such is partly the Means of Spirit, and as such opposed to it; and partly it is the Living Individual, and Life is its body; while partly this unity of itself with its living corporality receives birth out of Life itself into the ideal. None of these relations to Spirit concerns the Life of logic, and it must not here be considered either as the Means of a Spirit, or as its living body, or as moment of the ideal and of beauty.—In both cases—both as natural life and in its relation to Spirit—Life has a determinateness of its externality; in the first case through its presuppositions, which are other formations of nature, and in the second through the Ends and activity of Spirit. The Idea of Life for itself is free, in the first case from presupposed and conditioning objectivity, and in the second from relation to subjectivity.

Now Life, further considered in its Idea, is absolute universality in and for itself; that objectivity which it contains is wholly penetrated by the Notion—it has its substance in the Notion alone. That which is distinguished as part, or in accordance with some other external reflection, has the whole Notion within itself: the Notion is the omnipresent Seele, which is simple self-relation, and remains one in that multiplicity which belongs to objective Being. This multiplicity, as self-external objectivity, has an indifferent persistence, a persistence which, in space and time (if it were possible here already to mention these), is a juxtaposition of separate and independent entities. But in Life, externality at the same time is the simple determinateness of its Notion; and thus the Seek in its omnipresence is poured into this multiplicity and at the same time remains just the simple self-unity of the concrete Notion.—In considering Life, or this unity of its Notion in the externality of objectivity and in the absolute plurality of atomic matter,—thought, which clings to the determinations of the relations of reflection and of the formal Notion, reaches its thought’s-end; for reflection, the omnipresence of the simple in a multiple externality is an absolute contradiction, and, in so far as reflection at the same time must take this omnipresence from the perception of Life and must thus admit the actuality of this Idea, it is an incomprehensible mystery; for reflection does not apprehend the Notion, or, apprehending it, does not apprehend it as the substance of Life.—But simple Life not only is omnipresent, but is just the persistence and immanent substance of its objectivity; as subjective substance, however, it is impulse—the specific impulse of the particular distinction, while equally essentially it is the one and universal impulse of the specific, which leads back into unity this its particularization and there preserves it. Life is self-relating Life which is for itself—or a Seele—only as this negative unity of its objectivity and particularization. It is thus essentially individual, relating itself to objectivity as to an Other, or to a not-living nature. Consequently the original Judgment of Life consists in this, that it separates itself as individual subject from the objective, and, constituting itself as the negative unity of the Notion, makes the presupposition of an immediate objectivity.

First therefore Life must be considered as Living Individual, which is subjective totality for itself and is presupposed as indifferent to an objectivity which opposes it and is indifferent.

Secondly, it is the Life-Process, transcending its presupposition, positing the objectivity (which is indifferent to it) as negative, and realizing itself as the power and negative unity of this objectivity. Thus Life makes itself a universal which is the unity of itself and its Other. Consequently Life is, thirdly, the Process of the Kind, transcending its individualization and relating itself to its objective Determinate Being as to itself. This process is accordingly (1) the return to its Notion and the repetition of the first diremption, the becoming of a new individuality and the death of the first and immediate individuality; (2) the Notion of Life which has passed into itself is the becoming of the self-relating Notion which exists universally and freely for itself—the transition to Cognition.

1. The Notion of Life, or universal Life, is the immediate Idea, the Notion to which its objectivity is adequate; but it is adequate only in so far as the Notion is the negative unity of this externality, or, in other words, posits it as adequate to itself. The infinite self-relation of the Notion is negativity and, as such, is self-determination, that is, its own diremption into itself as subjective individuality and itself as indifferent universality. The Idea of Life in its immediacy is, so far, only the creative universal Seele. By reason of this immediacy its first negative relation of the Idea in itself is self-determination of the Seele as Notion—that positing in itself which becomes Being r-Self only as return into itself, or creative presupposing. Through this self-determination universal Life is a particular; it has thus divided into the two extremes of the Judgment, which immediately becomes Syllogism.

The determinations of the opposition are the general determinations of the Notion, for division is proper to the Notion; the completion of it, however, is the Idea. The one side of it is the unity of the Notion and reality, which is the Idea, as immediate Idea, which previously showed itself as Objectivity. But here the Idea is in a different determination. There it was the unity of the Notion and reality in so far as the Notion has passed over into reality and is only lost in it: the Notion did not stand opposed to it, or because the Notion is only its inner, it is only a reflection which is external to it. Consequently, that Objectivity is the immediate itself in an immediate manner. Here on the other hand the Idea is that which has emerged out of the Notion, so that its essence is positedness or the fact that it is negative.—It is to be regarded as the side of universality of the Notion, and hence as abstract universality, essentially inhering only in the subject, and in the form of immediate Being which, posited for itself, is supposed to be indifferent to the subject. Thus the totality of the Notion which belongs to Objectivity is, in a manner, only a borrowed Objectivity; its last independence which it has against the subject is this Being, which in its truth is only that moment of the Notion that exists as presupposing in the first determinateness of a positing which is in itself and does not yet exist as positing and as intro-reflected unity. Thus, having emerged from the Idea, independent Objectivity is immediate Being only as the predicate of the Judgment of the self-determination of the Notion,—a Being which is different from the subject, but is at the same time essentially posited as moment of the Notion.

According to its content this Objectivity is the totality of the Notion, which, however, is faced by the Subjectivity (or negative unity) of the latter; and this constitutes its true centrality, namely, its free self-unity. This subject is the Idea in the form of individuality as simple but negative self-identity—the Living Individual.

This latter is, first, Life as Seele as Notion of itself which is completely determined within itself, or beginning and self-moving principle. The Notion in its simplicity contains enclosed within itself determinate externality as simple moment.—But further this Seele in its immediacy, is immediately external and has an objective being in itself,—it is reality which is subjected to an End, the immediate Means, or, in the first instance, Objectivity as predicate of the subject; but besides the Seele is the middle of the Syllogism; the corporality of the Seek is that by means of which it joins itself with external objectivity.—Here the Living has corporality as reality which is immediately identical with the Notion; and in so far it has this reality by nature.

Now this Objectivity is predicate of the Individual and is taken up into the subjective unity, and hence the earlier determinations of the Object do not belong to it—namely the Mechanical or Chemical relation, still less the abstract reflection-relations of Whole and Parts, and the rest. As externality it is capable of such relations, but to that extent it is not living existence; if the Living Entity is taken as a whole which consists of parts or as the object of mechanical or chemical causes—a mechanical or chemical product—whether it is taken merely as such or as determined by an external End, then the Notion is taken as external to it, and itself as dead. The Notion is immanent in it, and therefore the adequacy to an End of the Living Entity must be taken as inner; this Notion exists in it as a determinate Notion, distinct from its externality, and, in its process of distinguishing, penetrating the latter and remaining self-identical. This objectivity of the Living Entity is Organism; the objectivity is the Means and instrument of the End, and wholly adequate to the latter, since the Notion constitutes its substance. But, for this very reason, this Means and instrument itself is the Realized End, in which, in so far, the Subjective End is immediately bound together with itself. According to its externality, the organism is a multiplicity not of parts but of members; and these, as such, (a) consist only in individuality. They are separable in so far as they are external and can be taken in this externality; but in so far as they are separated they revert to the rule of the mechanical and chemical relations of ordinary Objectivity, (b) Their externality is opposed to the negative unity of the Living Individuality; the latter therefore is the impulse to posit the abstract moment of the determinateness of the Notion as real distinction. This distinction is immediate, and thus is the impulse of each individual specific moment to produce itself and equally to raise its particularity to universality, to cancel the other moments which are external to it and to develop at their expense; equally, however, to cancel itself and to make itself a Means for the others.

2. This process of the Living Individuality is restricted to the latter and falls entirely within it.—In the Syllogism of external adequacy to End, its first premiss (namely, that the End relates itself immediately to Objectivity and makes it a Means) was considered in a manner which showed that in it the End remains self-equal and has passed back into itself, but that in spite of this Objectivity in itself has not yet transcended itself, so that in it the End, to that extent, is not in and for itself: it achieves this only in the conclusion. The process of the Living Entity with itself is this premiss, in so far, however, as the latter also is conclusion, and in so far as the immediate relation of the subject to Objectivity (which thereby becomes Means and instrument) is at the same time the negative unity of the Notion in itself. In this its externality the End realizes itself, because it is the subjective power of the former and that process by which externality exhibits its self-dissolution and return into this the negative unity of the End. The unrest and changeability of the external side of the Living Entity are the manifestation of the Notion in it; the Notion, which is negativity in itself, has Objectivity only in so far as its indifferent persistence shows itself as self-transcending. Thus the Notion, by means of its impulse, produces itself in such a manner that the product, while it is its essence, is itself that which produces; for it is product only as externality which equally posits itself as negative, or as the process of producing.

3. The Idea which has just been considered is the Notion of the Living Subject and of its Process; the two determinations which are in relation to each other are the self-relating negative unity of the Notion, and Objectivity, which is its Means although in it the Notion has returned to itself. But these are moments of the Idea of Life within its Notion, and therefore they are not the determinate Notion-moments of the Living Individual in its reality. The objectivity or corporality of the latter is concrete totality; but these moments are the sides out of which vitality constitutes itself, and consequently they are not the moments of this vitality which has already been constituted by the Idea. But the living objectivity of the Individual, as such, gets its Seele from the Notion and has the latter for substance, and therefore it has for essential distinction such terms as are determinations of the Notion, namely Universality, Particularity, and Individuality; the shape, as existing in which they are externally distinct, is hence divided or cut up (insectum) in accordance with these.

Accordingly it is, first, Universality; the pure internal tremor of vitality, or sensibility. The Notion of Universality as it has turned out above is simple immediacy, but it is this only as absolute negativity in itself. This Notion of absolute distinction, where its negativity is dissolved in simplicity and is equal to itself, is exemplified in sensibility. It is Being-in-Self, not as abstract simplicity, but as an infinitely determinable receptivity which, in its determinateness, does not become something manifold and external, but is simply reflected into itself. In this Universality determinateness is as simple principle; the individual external determinateness, or a so-called impression, passes back out of its external and manifold determination into this simplicity of self-feeling. Sensibility may thus be considered as the Determinate Being of the Seele which is in itself, since it absorbs all externality, but also reduces it into the perfect simplicity of self-equal Universality.

The second determination of the Notion is Particularity, the moment of posited distinction; it is the laying open of the negativity which is locked up in simple self-feeling, or in it is ideal, and not yet real, determinateness,—that is, irritability. Because of the abstraction of its negativity, feeling is impulse: it determines itself; the self-determination of the Living Entity is its judgment or finalization, whereby it relates itself to the external as to a presupposed objectivity and is in reciprocal action with it.—Now according to its Particularity it is partly species among other living species; the formal intro-Reflection of this indifferent variety is the formal genus and its systematization; while the individual Reflection is this, that Particularity (or the negativity of its determinateness as a direction outwards) is the self-relating negativity of the Notion.

According to this third determination then the Living Entity is an Individual. Further, this intro-Reflection determines itself in such a manner that the Living Entity in irritability is its own externality against itself, against objectivity, which, as its Means and instrument, belongs to it immediately and is externally determinable. Intro-Reflection transcends this immediacy,—(1) as theoretical Reflection, namely, in so far as negativity exists as simple moment of sensibility, which moment was considered in it and constitutes feeling; and (2) as real, the unity of the Notion positing itself in its external objectivity as negative unity—which is reproduction.—The first two moments, sensibility and irritability, are abstract determinations; in reproduction Life is concrete and is vitality; in it, as its truth, it first has feeling and power of resistance. Reproduction is negativity as simple moment of sensibility, and irritability is only living power of resistance, so that the relation to the external is reproduction and individual self-identity. Each of the individual moments is essentially the totality of all; their distinction is constituted by the ideal form-determinateness, which in reproduction is posited as concrete totality of the whole. Consequently this whole is opposed to these determinate totalities as a third, namely as a real totality, while at the same time it is their self-existent essentiality, being also that in which they are comprehended as moments and have their subject and persistence.

With reproduction as the moment of Individuality the Living Entity posits itself as actual Individuality, a self-relating Being-for-Self; but at the same time it is a real relation outwards, the Reflection of Particularity or irritability against an Other, against the objective world. The Process of Life which is enclosed within the Individual passes over into relation to presupposed objectivity as such, because the Individual, in positing itself as subjective totality, becomes also the moment of its determinateness as relation to externality, and so becomes totality.

The fact that the Living Individual moulds itself within itself implies a tension against its original process of presupposition, and opposes it, as subject which is in and for itself, to the presupposed objective world. The subject is the End which is its own End, the Notion which has its Means and subjective reality in the objectivity which is submitted to it; and hereby it is constituted as the Idea which is in and for itself and as the essentially independent, against which the presupposed external world has the value only of something negative and dependent. In its self-feeling the Living Entity has this certainty of the essential nullity of the otherness which opposes it. Its impulse is the need to transcend this otherness and to give itself the truth of this certainty. As subject, the Individual so far is only the Notion of the Idea of Life; its subjective internal process, in which it draws upon itself, and the immediate objectivity which it posits in accordance with its Notion as natural Means, are mediated by the Process, which relates itself to a completely posited externality, to an objective totality that stands by its side indifferent.

This Process begins with the need, that is, with the moment that the Living Entity (a) determines itself and thus posits itself as denied, whereby it relates itself to an indifferent objectivity which is Other to it;—and (b) is equally not lost in this loss of itself, preserves itself in it, and remains the identity of the self-equal Notion; whereby it is the impulse to posit this other world for itself as equal to itself, to transcend it, and to objectivate itself. Hereby its self-determination has the form of objective externality, and, since at the same time it is self-identical, it is absolute contradiction. The immediate shape is the Idea in its simple Notion, or objectivity which is adequate to the Notion: thus it is good by nature. But since its negative moment realizes itself so as to be objective particularity, that is, since the essential moments of its unity are each realized so as to be totality, therefore the Notion is severed into absolute inequality of itself with itself; and, since just as much it is absolute identity in this severance, the Living Entity is for itself this severance and has the feeling of this contradiction, which -is pain. Pain therefore is the privilege of living natures; they are the existing Notion and therefore they are an actuality of infinite force by which they in themselves are their own negativity, and by which their negativity is for them and they preserve themselves in their otherness.—It is said that contradiction cannot even be thought: but in the pain of the Living Entity it is even an actual existence.

This internal diremption of the Living Entity is feeling, the diremption being absorbed into the simple universality of the Notion, into sensibility. From pain that need and impulse begin which constitute the transition by which the Individual, while it is the negation of itself for itself, is also to become identity for itself—an identity which exists only as the negation of this negation.—The identity which is in the impulse as such is subjective self-certainty, according to which it relates itself to its external and indifferently existing world as to an appearance, an actuality Notion-less and unessential in itself. This latter is designed to acquire the Notion in itself only through the subject, which is the immanent End. The indifference of the objective world to determinateness, and therefore to the End, constitutes its external capacity for being adequate to the subject; whatever specifications may otherwise belong to it, its mechanical determinability, its lack in the freedom of the immanent Notion, constitutes its impotence to preserve itself against the Living Entity.—In so far as the object is at first an indifferent external to the Living Entity, it can act upon the latter mechanically: but then it does not act as upon a Living Entity; in so far as it stands in a relation to this it does not act as cause but as irritant. The Living Entity is impulse, and therefore externality approaches and enters it only in so far as in and for itself it is already in it; the action upon the subject consequently consists in this alone, that the latter finds the externality which is offered to it already corresponding;—and even if the externality is not adequate to its totality, it must at least correspond to a particular side in it, and the possibility of this rests precisely in the fact that, preserving its external attitude, it is a particular.

Now the subject (in so far as, determinate in its need, it relates itself to the external, and therefore is itself external or instrument) exerts force upon the object. Its particular character and its finitude in general fall within the more definite appearance of this relation.—The external aspect of this is the Process of Objectivity in general, Mechanism and Chemism. But this Process is immediately cut short, and externality is changed into internality. The external adequacy to an End which at first is produced in the indifferent object by the activity of the subject is cancelled through the fact that the object is not a substance as against the Notion, so that the Notion not only can become its external form but also must posit itself as its essence and immanent penetrating determination in accordance with its original identity.

Consequently, the object being subjected to force, the mechanical Process passes over into the internal, by means of which the Individual appropriates the object in such a manner as to deprive it of its peculiar nature, making it its Means and giving it its subjectivity for substance. Hereby this assimilation coincides with the process of reproduction of the Individual which was considered above: in this process the Individual at first draws upon itself, making its own objectivity its object; the mechanical and chemical conflict of its members with external things is an objective moment of itself. The mechanical and chemical elements of the process are a commencement of the dissolution of the Living Entity. Now Life is the truth of these processes, and therefore, as Living Entity, is the existence of this truth, and its power; it accordingly reaches beyond them and penetrates them as their universality, and through it their product is completely determined. And this their change into Living Individuality constitutes the return of the latter upon itself, in such a manner that the production (which as such would be the transition into an Other) becomes reproduction, wherein the living entity posits itself for itself as self-identical.

The immediate Idea is also the immediate identity, which is not for itself, of Notion and reality. The Living Entity gives itself its self-feeling through the objective Process; for here it posits itself as that which it is in and for itself—namely, as the negative unity of the negative, or, as self-identical in its otherness (which is posited as indifferent). In this coincidence of the Individual with its objectivity, which at first is presupposed as indifferent to it, it has from one side constituted itself as actual unity; but equally it has transcended its particularity and raised itself into universality. Its particularity consisted in the diremption by which Life posited as its species individual life and the objectivity which is external to it. By means of the external Life-Process it has thus posited itself as real, universal life, as Kind.

The Living Individual, abstracted at first out of the general Notion of Life, is a presupposition which is not yet verified by itself. Through the Process, together with the world (which is presupposed simultaneously) it has posited itself—for itself as the negative unity of its otherness,—as the foundation of its own self; thus it is the actuality of the Idea in such a manner that now the Individual produces itself out of actuality, while before it merely emerged out of the Notion, and that its origin, which was a process of presupposing, now becomes its production.

The further determination, however, which it has obtained by transcending the opposition is that it is Kind as the identity of itself with its previously indifferent otherness. This Idea of the Individual, since it is this essential identity, is essentially its own particularization. According to the totality from which it emerges, this its diremption is the duplication of the Individual—a presupposing of an objectivity which is identical with it, and an attitude of the Living Entity to itself as to another Living Entity.

This universal is the third stage, the truth of Life in so far as it is still enclosed within its own sphere. This stage is the self-relating Process of the Individual, when externality is its immanent moment; and secondly this externality is itself, as living totality, an objectivity, which for the Individual is the Individual itself, and in which (not as something cancelled but as something persisting) it has its own self-certainty.

Now the relation of the Kind is the identity of the individual self-feeling in an entity which at the same time is itself another independent Individual; it is, therefore, contradiction; and thus the Living Entity is again impulse.—Now the Kind is the completion of the Idea of Life, but at this point it is still within the sphere of immediacy; and consequently this universality is actual in individual form—the Notion whose reality has the form of immediate objectivity. Hence, although the Individual is Kind in itself, it is not Kind for itself: as yet that which is for it is only another Living Individual; the Notion which is distinguished from itself has for object with which it is identical, not itself as Notion, but a Notion which as Living Entity at the same time has external objectivity for it,—a form which in consequence is immediately reciprocal.

The identity with other or universality of the Individual is thus as yet merely internal or subjective; it therefore has the desire to posit this identity and to realize itself as universal. But this impulse of the Kind can realize itself only by the transcendence of the single individualities which still are particular as against one another. And now, in so far as it is these that in themselves universally satisfy the tension of their desire and resolve themselves into their universality of Kind, their realized identity is the negative unity of the Kind which intro-reflects itself out of the division. In so far it is the individuality of Life itself, created no longer out of its Notion but out of the actual Idea. At first it is itself only the Notion which has first to objectivate itself, but the actual Notion—the germ of a Living Individual. In it, that which the Notion is is given to ordinary perception; and it is given that the subjective Notion has external actuality. For the germ of the living is the perfect concretion of individuality, in which all its various sides, properties, and organic distinctions are contained in their complete determinateness, and totality (at first immaterial and subjective) is embryonic, simple, and non-sensuous; thus the germ is the whole Living Entity in the internal form of the Notion.

According to this side the intro-Reflection of the Kind is that by means of which it obtains actuality, because the moment of negative unity and individuality is posited in it—the propagation of living generations. The Idea (which, as Life, is still in the form of immediacy) falls back into actuality in so far, and this its Reflection is only repetition and the infinite progress in which it does not emerge out of the finitude of its immediacy. But this return into its first Notion has also this higher side, that the Idea has not only run through the mediation of its Processes within immediacy, but also by this very fact has transcended them and has thereby raised itself into a higher form of its existence.

For the Process of the Kind (in which the single Individuals cancel in one another their indifferent and immediate existence and die away in this negative unity) has further, and for the other side of its product, the Realized Kind, which has posited itself as identical with the Notion.—In the Process of Kind the separated individualities of individual Life perish; the negative identity in which the Kind returns into itself is (a) the creation of individuality, but (b) is also its transcendence: it is thus the self-coinciding Kind, or universality, which becomes for itself, of the Idea. In the process of generation the immediacy of living individuality perishes: the death of this Life is the emergence of Spirit. The Idea, which as Kind is in itself is for itself since it has transcended its particularity which constituted the living generations, and has so given itself a reality, which is itself simple universality: it is thus the Idea which is related to itself as Idea, the universal which has universality for its determinateness and existence, or, the Idea of Cognition.