Hegel, the interaction of opposites generates, in a dialectical fashion, all concepts we use in order to understand the world. Moreover, this development occurs not only in the individual mind, but also throughout history. In The Phenomenology of Spirit, for example, Hegel presents a history of human consciousness as a journey through stages of explanations of the world. Each successive explanation created problems and oppositions within itself, leading to tensions which could only be overcome by adopting a view that could accommodate these oppositions in a higher unity. At the base of spirit lies a rational development. This means that the Absolute itself is exactly that rational development. For Kant, reason was only for us, and the categories only emerged within the subject. However, for Hegel, reason is embodied, or immanent within being and the world. Reason is immanent within nature, and spirit emerges out of nature. Spirit is self-conscious reason knowing itself as reason. It is important to remember that Hegel is not a spirit-monist, he is a rational monist, in which reason is the substratum of all reality. Spirit is determinate from nature, however Spirit is the endpoint of the development of nature; it is reason realizing itself. The aim of Hegel was to show that we do not relate to the world as if it is other from us, but that we continue to find ourselves back into that world. With the realisation that both the mind and the world are ordered according to the same rational principles, our access to the world has been made secure, a security which was lost after Kant proclaimed the thing-in-itself (Ding an sich) to be ultimately inaccessible. In addition to the dialectic element of the Absolute, Hegel frequently equated it with the Christian conceptions of God, formulating the concept of God as a dialectic between the I and the Other; an Absolute Identity: In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also