§ 394. This diversity descends into specialities, that may be termed _local_ minds--shown in the outward modes of life and occupation, bodily structure and disposition, but still more in the inner tendency and capacity of the intellectual and moral character of the several peoples.
Back to the very beginnings of national history we see the several nations each possessing a persistent type of its own.
§ 395. (3) The soul is further de-universalised into the individualised subject. But this subjectivity is here only considered as a differentiation and singling out of the modes which nature gives; we find it as the special temperament, talent, character, physiognomy, or other disposition and idiosyncrasy, of families or single individuals.
({ ~GREEK SMALL LETTER BETA~}) Physical Alterations.
§ 396. Taking the soul as an individual, we find its diversities, as alterations in it, the one permanent subject, and as stages in its development. As they are at once physical and mental diversities, a more concrete definition or description of them would require us to anticipate an acquaintance with the formed and matured mind.
The (1) first of these is the natural lapse of the ages in man's life. He begins with _Childhood_--mind wrapt up in itself. His next step is the fully-developed antithesis, the strain and struggle of a universality which is still subjective (as seen in ideals, fancies, hopes, ambitions) against his immediate individuality. And that individuality marks both the world which, as it exists, fails to meet his ideal requirements, and the position of the individual himself, who is still short of independence and not fully equipped for the part he has to play (_Youth_). Thirdly, we see man in his true relation to his environment, recognising the objective necessity and reasonableness of the world as he finds it,--a world no longer incomplete, but able in the work which it collectively achieves to afford the individual a place and a security for his performance. By his share in this collective work he first is really _somebody_, gaining an effective existence and an objective value (_Manhood_). Last of all comes the finishing touch to this unity with objectivity: a unity which, while on its realist side it passes into the _inertia_ of deadening habit, on its idealist side gains freedom from the limited interests and entanglements of the outward present (_Old Age_).