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It is not only we who make this difference of essence and example, of immediacy and mediation. Rather, it is that we find this difference in sensuous-certainty itself, and it is to be taken up in the form it has in sensuous-certainty, not in the way we have just determined it to be. It is posited in sensuous-certainty as the simple, immediately existent, or as the essence, the object. However, it is posited as what is other than the inessential and the mediated,3 which is not in itself in sensuous-certainty but which instead is through an other, the I, a knowing that knows the object only for the reason that the object is but which itself can just as well be as not be. However, the object is; it is the true and the essence. The object is indifferent as to whether it is known or not. The object remains even when it is not known, but if the object does not exist, then there is no knowing.
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