[Footnote 250: That is to say, apart from symbolical meaning, it possesses no hidden law to be discovered in the relation of part to part.]
[Footnote 251: The words are _die grosse und kleine Axe von wesentlichem Unterschiede._ These refer primarily, it appears, to the axes of an ellipse, but the expression may possibly include the axes of a parabola parallel to the sides of a cone. However I admit frankly I find the words _von wesentlichem Unterschiede_ difficult to interpret closely.]
[Footnote 252: In the text _grossen_, obviously a misprint.]
[Footnote 253: The incorrectness of this statement according to more recent analysis does not, of course, affect the argument.]
[Footnote 254: _Nicht einseitig._ I think the meaning here is that colour is not an abstract idea for independent qualities, but is the generic notion of a really existing totality.]
[Footnote 255: _Alles melodische_, primarily, organic, of course.]
[Footnote 256: Namely, that of abstract unity.]
[Footnote 257: Hegel expresses this rather differently by saying that they tend to pass over into pink (_röthliche_) or orange (_gelbliche_) and green. I have put the same statement rather more directly.]
[Footnote 258: I think this is the meaning of the words _aber nur äusserlich, d.h._, _nicht beschmützt._ Violet, however, is now regarded as a cardinal colour. It may also be doubted whether the difficulty of harmonizing pure colour is as Hegel states it.]
[Footnote 259: This of course is a very questionable position from the point of view of aesthetic taste no less than the conformity of our sight to natural objects. The obvious retort is, it all depends what the nature of the green is. Why is there such a preponderance of green in Nature as we find it?]
[Footnote 260: That is to say, under the Platonic view of universal.]
[Footnote 261: So I have interpreted the words, _Die Subjectivität nun aber liegt in der Negativen Einheit als Ideellsetzen der Unterschiede und ihres realen Bestehens._]
[Footnote 262: _Das Insichseyn_, _i.e._, the incipient singularity of a feeling subject.]
[Footnote 263: I have translated the words _bleibt nur die innre Macht_ "merely a _reflex_ of the inherent energy," etc. I do not pretend thereby to clear up all the difficulties of this paragraph. I would rather remind the general reader that in this entire discussion of the principle of individuality and its modes of real existence we are face to face with one the fundamental difficulties of the Hegelian philosophy, the passage of the Idea to Nature. Readers who wish to see difficulties more fully developed on this aspect of Hegel's thought should read Professor Seth's interesting and on the whole moderately worded criticism contained in his little book "Hegelianism and Personality" (Blackwood and Sons; see particularly Lecture IV, Thought and Reality).]