 Language as ‘contracted’ material signifier, and ‘expanding’ ideal meaning repeats the basic structure of the WA, and Schelling insists that, like the material world without the ‘ideal’ capacity for expansion, language can become ‘congealed’. This interaction between what is contained in itself and what draws something beyond itself is also what gives rise to consciousness, and thus to an inherent tension within consciousness, which can only be itself by its relation to an other. Hegel uses a related model of subjectivity, but Schelling will come to reject Hegel’s model for its failure to confront the ultimately irresolvable tension in all subjectivity. Schelling’s later philosophy will present a subject whose origin prevents it from ever achieving the ‘self-presence’ that Hegel tries to explicate by setting out the complete structure of ‘self-reflection’ in the other. Schelling’s WA philosophy is never completed: its Idealist aim of systematically unifying subject and object by comprehending the real development of history from the very origins of being founders on problems concerning the relationship between philosophical system and historical contingency which do not admit of solutions. Furthermore, the structures he develops lead him to ideas which take him beyond Idealism and make him one of the crucial precursors of existential and other non-Idealist forms of modern philosophy.