 After having analyzed these three kinds of manifestations of life, which can be called theoretical, practical and disclosive respectively, Dilthey proceeds to distinguish various modes of understanding them. Elementary understanding goes back to the associative relation that normally exists between an expression and what is expressed in it. It assimilates the meanings that are commonly attached to expressions in the community that we grow up in. Dilthey adapts Hegel’s idea of “objective spirit” to account for this commonality of meaning. Now objective spirit logically encompasses “the manifold forms in which a commonality existing among individuals has objectified itself in the world of the senses”, allowing the past to become “a continuously enduring present for us” (ca. 1910/SW.III, 229). Whereas Hegel restricted objective spirit to the legal, economic and political aspects of historical life, Dilthey expands the concept to include not only the sciences, but also the triad of art, religion and philosophy that Hegel had assigned to absolute spirit. But most of all, objective spirit embodies the everyday, mundane aspects of life that we grow up with.