  Living in and from unity in the manner envisioned by Eckhart as the end of self-discovery becomes possible through a change (metabole) in intellectual disposition. The possible intellect—which, as defined by Aristotle, can become all things (cf. De anima III 5, 430a14–15)—is able to know either as ordinary consciousness (in images, species of things) or as self-consciousness through self-knowledge (without images, free from images). The conversion in disposition—Plato speaks of a peristrophe of the soul (cf. Res publica VII, 521c5)—leads the possible intellect to the uncreated and uncreatable ground of the soul, whose movement, as a process of reason, reaches its goal in the absolute one (unialiter unum, a combination suggested by Proclus; Eckhart speaks of the luter pur clar Ein or indistinctum, the undifferentiated). This goal, however, is itself nothing other than the ground of the soul. The ground of the soul in the absolute one is its own goal because self-consciousness is nothing other than one and the one, because freedom is nothing other than one and the one, because moral responsibility for oneself and others—Eckhart speaks of justice—is nothing other than one and the one.  Self-consciousness, freedom and justice are always and everywhere only themselves, having nothing ‘outside’ of, additional or foreign to them.