OnScientificKnowledge2。TheelementoftruthistheConceptanditstrueformthescientificsystem3。Presentpositionofthespirit4。Theprincipleisnotthecompletion；againstformalism5。Theabsoluteissubject—
6。—andwhatthisis7。Theelementofknowledge8。TheascentintothisisthePhenomenologyoftheSpirit9。Thetransformationofthenotionandthefamiliarintothought……
10。—andthisintotheConcept/Notion11。InwhatwaythePhenomenologyoftheSpiritisnegativeorcontainswhatisfalse12。Historicalandmathematicaltruth13。Thenatureofphilosophicaltruthanditsmethod14。Againstschematizingformalism15。Thedemandsofthestudyofphilosophy16。Argumentativethinkinginitsnegativeattitude……
17……initspositiveattitude；itssubject18。Naturalphilosophizingashealthycommonsenseandasgenius19。Conclusion:theauthor\'srelationtothepublic(I)Introduction:IntentionandMethodoftheArgumentA。ConsciousnessI。Sense-Certainty，This，andMeaning(1)TheObjectofSenseCertainty(2)TheSubjectofSenseCertainty(3)TheConcreteExperienceofSenseCertaintyII。Perception，Thing，andDeceptivenessTranslator\'scomments:Inthisasintheprecedingsectionapprehensioniseffectedunderconditionsofsense。Butwhereasintheprecedingtypeofconsciousnesstheuniversalitywhichknowledgeimpliesandrequiresnosoonerappearedthanitmeltedaway，hereinPerceptionwestartfromacertainstabilityinthemannerofapprehension，andacertainconstancyinthecontentapprehended。Theuniversalityinthiscasesatisfiesmoreompletelythedemandsofknowledge。Theproblemforfurtheranalysisistofindtheformwhichtheuniversalhereassumesandtodeterminethewayinwhichtheunityoftheobject(the“thing“)holdstogetheritsessentialdifferences。Theresultshowsthattheunityofthethingquaunityisonlyadmissibleasanunqualifiedornon-sensuousunity。Itisauniversal，butassuch，notconditionedbysense；itisapureor“unconditioned“
universal-athoughtproper。Beingundeterminedbysense，ittranscendssense-apprehension，andsotranscendsperceptionproper，andcompelsthemindtoadoptanothercognitiveattitudeinordertoapprehendit。ThisnewattitudeisUnderstanding。
Thefollowingsectionisthusindirectlyananalysisandacriticismofthedoctrinewhichreducesorconfinesknowledgetoperception。Itshowsthattheposition“esseestpercipi“
mustgivewaytotheprinciple“esseestintelligi“。
(1)TheNotionofa“Thing“
(2)TheContradictorinessofthePerceptionof“Things“
(3)TheTransitiontothesphereofUnderstandingIII。ForceandUnderstandingTranslator\'scomments:Theterm“force“holdsprimarilywithreferencetotherealmofNature，whetherphysicalorvital:butitisalsoused，moreorlessanalogically，inreferencetootherspheres，e。g。morality。Itistheobjectivecounterpartoftheactivityof“understanding“；itisobjectivelythesamekindofrelationofunitytodifferenceswhichissubjectivelyrealizedwhenthemindunderstands。Forceisaself-conditionedprincipleofunity；thedifferencesarethe“expressionsofforce“，theunityevolvesthedifferencesoutofitself。Understandingsimilarlyisaself-conditionedprocess；itconsistsinreducingdifferencestosomeultimateunity，whichiscapableofderivingor“explaining“thosedifferencesfromitself。The“unconditioneduniversal“towhichweareledbytheanalysisofperceptiontakesshape，therefore，as“force“。Thequestionis，Howaretheelementsofthisunconditioneduniversalrelated，andhowdotheyholdtogether?Theanswerisfoundinthehighestachievementoftheoperationofunderstanding-theestablishmentofa“kingdomoflaws“，whichinitsentiretyisthemeaningoftheworldsofarasunderstandinggoes。Butlawspersearelookedonasaninnerrealm，whichmerely“appears“inthedetailedparticularswhichthoselawscontrol，andinwhichthoselawsaremademanifest。
Thedifferences，infact，are“phenomena“，thelawspersearebehindthescenes:—theworldasawholethusbecomesdistinguishedintoarealmofphenomenaandarealmofnoumena。Thesetworealmssetanewproblemtothemind，andmustagainbebroughttogetherinacompleterwaythanunderstandingcando。Thisnewstateofconsciousnessis“self-consciousness“。
InthissectionwehaveatonceananalysisofempiricismandaCriticismoftheKantiansolutionoftheproblemofempiricism。Itisshownthatifphenomenaareappearancesofnoumena，thenthenoumenadoappear，andare，infact，nothingexceptsofarastheyappear:otherwisethenoumena，sofarbeing“hidden“，areworsethanappearances，theyareillusion。Thephenomenaarenotmerelyappearances“tothemind“，butappearancesofsomethingthatdoesmakeitselfmanifest。Ifphenomenaarethusnotexternaltoandstilllessindependentofnoumena，noumenaarejustastrulyimmanentinphenomena。
Treatedinanyotherway，noumenacanatbestbeonlyanotherkindofphenomena；andthisraisesanewpreciselytheproblemwhichtheoppositionofphenomenaornoumenawasintendedtosolve。Phenomenaarerelatedtonoumenaasthetreestothewood，notasacompoundtoitsatoms。Thesolutionofthedifficultyisthusonlytobefoundinthetypeofconsciousnesswhichcontainsboth—andthis，Hegelsays，isself-consciousness。
(1)ForceandtheplayofForces(2)TheInnerRealm(a)TheSupersensibleWorld(b)LawasDistinctionandSameness(c)TheLawofPureDistinction:theInvertedWorld(3)InfinitudeB。Self-ConsciousnessIV。TheTrueNatureofSelf-CertaintyTranslator\'scomments:Theanalysisofexperienceuptothispointhasbeenoccupiedwiththerelationofconsciousnesstoanobjectadmittedlydifferentinnaturefromthemindawareofit。Thisexternalopposition，however，breaksdownunderanalysis，andweareleftwiththeresultthatconsciousnessdoesandmustfinditselfinunitywithitsobject，aunitywhichimpliesidentityofnaturebetweenconsciousnessanditsobject:consciousnessbecomes“certainofitselfinitsobject“。Thisisnotmerelyaresult，butthetruestexpressionoftheinitialrelationwithwhichexperiencestarts。Itis，therefore，thegroundofthepossibilityofanyrelationbetweenthetermsinquestion:“consciousnessofself“isthebasisoftheconsciousnessofanythingwhatsoever。ThisisHegel\'sre-interpretationoftheKantiananalysisofexperience。
Butthisresultis，again，reallythestarting-pointforafurtheranalysisofexperience，butofexperienceatahigherlevelofrealization。Consciousnessofselfistobeginwithageneralattitude，adefinitetypeofexperience，whichrequireselucidation。Ithasitsownconditionsandformsofmanifestation。Self-consciousness，beingsupreme，mustrealizeitselfinrelationtonature，tootherselvessimilartotheself，andtotheUltimateBeingoftheworld。Thesearedifferentkindsofcontentwithwhichconsciousnessistofinditsoneness，andtheyfurnishdifferentformsinwhichthesameprincipleismanifested。Theargumentseekstoshowthattheseformsarealsodifferentdegreesofrealizationofself-consciousness。Theoutcomeoftheargumentisthatself-consciousnessistrulyrealizedonlywhenitisuniversalself-consciousness，whenconsciousnessiscertainofitselfthroughoutallreality，andexplicitlyfindsthereonlyitself。Thisresulttakestheform，asweshallsee，ofwhatiscalledReason。
Theimmediatelysucceedingsectiontakesupthefirststageofthedevelopmentofself-consciousness—theconsciousnessofselfinrelationtonature。ThistakestheshapeofDesire，Instinct，Impulse，etc。，andinvolvesthecategoryofLife。Thisrelationship，whileundoubtedlyimplyingthesenseofselfintheobjectandconsciousnessofunitywithit，istheleastsatisfyingandtheleastcompleteofallthemodesofself-consciousness。Itpointstheway，therefore，tothefullersenseofselfobtainedwhentheselfisawareofitselfinrelationtoanotherself。
(1)ConsciousnessInItself(2)Life(3)TheEgoandDesireA。IndependenceandDependenceofSelf-ConsciousnessLordshipandBondageTranslator\'scomments:Theselvesconsciousofselfinanotherselfare，ofcourse，distinctandseparatefromeachother。Thedifferenceis，inthefirstinstance，aquestionofdegreeofself-assertionandself-maintenance:oneisstronger，higher，moreindependentthananother，andcapableofassertingthisattheexpenseoftheother。Still，eventhisdistinctionofprimaryandsecondaryrestsultimatelyontheiridentityofconstitution；andthecourseoftheanalysisheregraduallybringsoutthisessentialidentityasthetruefact。
Theequalityoftheselvesisthetruth，orcompleterrealization，ofselfinanotherself；theaffinityishigherandmoreultimatethanthedisparity。Still，thestruggleandconflictofselvesmustbegonethroughinordertobringoutthisresult。Hencethepresentsection。
ThebackgroundofHegel\'sthoughtistheremarkablehumanphenomenonofthesubordinationofoneselftoanotherwhichwehaveinallformsofservitude—whetherslavery，serfdom，orvoluntaryservice。Servitudeisnot，onlyaphaseofhumanhistory，itisinprincipleaconditionofthedevelopmentandmaintenanceoftheconsciousnessofselfasafactofexperience。
(1)DuplicatedSelf-Consciousness(2)TheConflictofSelf-ConsciousnessinSelf-opposition(3)LordandBondsmanB。FreedomofSelf-Consciousness:Stoicism，Skepticism，andtheUnhappyConsciousnessTranslator\'scomments:Theprevioussectionhasestablishedtheselfasultimatelyafreeself。Buteventhisisabstractatfirst，andhencetheattempttomaintainitmustpassthroughdifferentstages。TheseattemptshavetakenhistoricalexpressioninEuropeancivilization，butthesearemerelyinstancesofanexperiencethatisstrictlyfoundinallmankind。Hegel，however，selectstheformsassumedinEuropeanhistory，andhastheseinmindthroughoutthesucceedinganalysis。ThetermsStoicismandScepticismreferprimarilytotheformswhichtheseassumedinGreeceandRome。Thelaststageofindependentandfreeself-hoodhenamesfautedemieux，the“unhappyconsciousness“。
ThebackgroundofhistoricalmaterialforthistypeofmindisfoundinthereligiouslifeoftheMiddleAgesandthementalattitudeassumedunderthedominionoftheRomanCatholicChurchandtheFeudalHierarchy。ThesocialandpoliticaldissolutionoftheRomanEmpirehasitscounterpartinthementalchaosanddissolutionofScepticism；thecravingoffreemindforabsolutestabilityandconstancyamidchangeanduncertaintyfoundexpressioninanorganizedattemptonthepartoftheChurchtoestablishpermanentconnectionbetweenman\'smentalinsecurityandanImmutableReality。Thetwopolesoftheantithesiswerefarremovedfromeachother，andthemethodormethodsadoptedtobringabouttheunionreflecttheprofoundcontrastoftheopposingelements。ItistheinnerprocessoffreemindinthisrealmofabstractsubjectivepietywhichHegelanalysesintheparttermedthe“unhappyconsciousness“—“unhappy“becausecravingcompleteconsciousnessofselfandneveratthisstageattainingit。
Theendofthismovement，andthereforethedisappearanceofalltheonesidednessofabstractindividualfreedomofself，isfoundwhen，throughtheabovestruggle，theredawnsontheselftheconsciousnessofitscompleteandexplicitunitywithrealityineveryshapeandform。ThisisthebeginningoftheabsolutesovereigntyoftheMind—
ConsciousnessofReasonassupreme。ThechangetothisnewconditionfoundhistoricalexpressionintheReformationandtheRenaissance。
FreeSelf-Consciousness(1)Stoicism(2)Scepticism(3)TheUnhappyConsciousnessC。FreeConcreteMind(AA)。ReasonTranslator\'scomments:Reasonisthefirststageintheanalysisofconcreteself-consciousofitselfinitsobjectandconsciousoftheobjectasuniversal。Reasonisnotamere“function“
ofmind，butastageofmind。Itthereforepossessesitsownpeculiarcontentandoperatesinaprocesspeculiartoitself。Itsaimistobecomecompletelyconsciousofitsownnature；
andtoacquirethisitmustdevelopitselfthroughitsvariousphases。Theprocessofdevelopmentisfromimmediatetomediate，fromwhatitisimplicitlytowhatitisexplicitly。
Thefirststepthereforeisreasonasimmediate-whereuniversalselfissimplyanddirectlyawareofitselfintheuniversalobject。Theoperationofconcretemindatthisstageisfoundwherereason“observes“。Theanalysisofobservationasthisoperatesinthevariousdomaincoveredbytheempiricalsciencesisthusthesubject-matterofthefollowingsection。TheprocessesofthesevarioussciencesareassumedinHegel\'sanalysis。
Observationmustchangeincharacterwiththeobjectsobserved；hencethedifferencebetweenobservationofinorganicandorganicnature，observationofmind，andoftherelationofmindandnature。Thedifficultiesreasonhastofaceinthisoperation，andthecontradictionsintowhichitfallsinseekingtofindlaws，etc。，tosatisfyitsaim，formthesubstanceofthefollowinganalysis。
ThenatureofreasonashereconceivedisthesourceandoriginofphilosophicalIdealism，whethertheidealismbeone-sidedorabsolute。Idealismisinfactthephilosophicalexpressionoftheprincipleofreason，justasthevariousempiricalsciencesmaybesaidtobethedevelopment，intheseveralwayswhichexperiencedictates，oftheoperationofrationalobservation。Hencetheintroductorypagesofthefollowinganalysisaredevotedtoastatementofthecharacteroftrueandfalseidealism。
ThehistoricalmaterialbehindtheabstractargumentelaboratedhereisprovidedbytheawakenedscientificspiritthatappearedaftertheReformation，andthemethodsandresultsoftheempiricalsciencesatthetimeHegelwrote。Inparticularthephysiologicalconceptionsof“irritability“，“sensibility“and“reproduction“，discussedonp。302ff。，werefirstformulatedbyHaller，ElementaPhysiologiae(1757-66)。Foralistofthechiefscientificworkswhichappearedshortlybeforeoraboutthetimethefollowinganalysiswaswritten，andwhichdoubtlessprovidedartofthematerialfortheanalysis，seeMerz，HistoryofEuropeanThought，Vol。1，pp。82-83。
Thepolemicalcriticismwhichrunsthroughthisasthroughalmosteverysectionoftheworkisdirectedagainsttheone-sidedidealismofHegel\'spredecessorsandtheimperfectconceptionofscientificmethoddisplayedbythecurrentscienceofnature。
V。CertaintyandTruthofReasonA。ObservationasafunctionofReasona。(1)ObservationofNature(2)ObservationofOrganicNatureb。Observationofself-consciousnessasself-consciousness，andasstandinginrelationtoexternalreality。LogicalandPsychologicallawsTranslator\'scomments:Observationcanbedirectedupontheself-consciousprocessofmindintwoways:itmayconsiderthemind\'sthinkingrelationtoreality，anditmayconsiderthemind\'sactiveorbioticrelationtoreality。Theresultofobservationhere，asintheforegoingcases，findsexpressioninanumberoflaws，whichit“frames“。The“laws“inthefirstcaseare“lawsofthought“orconnectedlogicallaws:inthelattercasewehavelawsofpsychicevents，“psychological“laws。
Theanalysisinthissectionshowstheinadequacyofobservationassuchtodealwithitsmaterialinbothcases。Itfailsinthefirstcasebecause(1)“lawsofthought“havenomeaningapartfromtherealitywithwhichthoughtisnecessarilyconcerned；lawsofthoughtarelawsof“thinking“，andthinkingisbothformandcontent:(2)observationgiveseachlawanabsolutebeingofitsown，asifitweredetachedfromtheunityofself-consciousness，whereasthisunityisthefundamentalprincipleofeachandallthelaws，whichonlyexistinandbythesingleprocessofthatunity。Henceatypeoflogicconfinedto“observing“lawsofthoughtisnecessarilyuntrue。Observationagainfailsinthesecondcasebecauseitisimpossibletoseparatemindfromitstotalenvironment。
Observationalorempiricalpsychologythereforeisincapableofgivinganadequateaccountofmindtheconstitutionoftheenvironmententersintoandinpartdeterminestheconstitutionofthepsychicevents，andthelattercannotbeexplainedevenaseventswithoutinterpretingtheformeratthesametime。
(1)LawsofThought(2)PsychologicalLaws(3)TheLawofIndiviualityc。Observationofself-consciousnesstoitsimmediateactuality。PhysiognomyandPhrenologyTranslator\'scomments:Intheprevioussectionobservationwasdirectedupontherelationofmindtoexternalreality—thenaturalenvironmentofindividuality。Therelationofmindtoitsownphysicalembodimentfurnishesafurtherobjectforobservationtotakeup。Howobservationoperatesindealingwiththisrelationformsthesubjectoftheanalysisinthepresentsection。
UptoandatthetimeatwhichHegelwrote，thediscussionofthisrelationtooktheformofwhatarenowlookeduponeitherasspurioussciencesoratbestasfallingwithinthescopeofphysiologyorpsychophysics。Thosepseudo-scienceswerePhysiognomyandPhrenologyorCranioscopy。Bothhadinoneformoranotherengagedtheattentionofreflectivemindsfromtheearliesttimes。Butaboutthelatterhalfoftheeighteenthcenturytheygainedunusualpublicprominence，inGermany，FranceandEngland，throughtheeloquenceandconvictionoftheirexponents；somuchsothatinGermanyalawwaspassedforbiddingthepromulgationofphrenologyasbeingdangeroustoreligion，andinEnglandalawofGeorgeIIre-enactedastatuteofElizabethimposingtheseverestpenaltiesonphysiognomists。ThechiefexponentsandpropagandistsofthesestudiesofthehumanindividualwereLavater(1741-1801)，inphysiognomy，andGall(1758-1828)，alongwithhispupilSpurzheim，inphrenology。Thepersonalcharacterandinfluenceofthefirst，combinedwithhisrhetoricaleloquence，compelledtheattentionnotonlyofthepopularmindbutofmenofoutstandingintelligence；whileGalllecturedpubliclyandwentfromoneUniversitytoanotherexpoundingthegeneralizationsdiscoveredormade。
Itwasimpossiblethereforeforanyphilosopherwhoattemptedtodiscusscomprehensivelythemethodsandprocedureofobservationalsciencetoignoretheclaimsmadebythesepseudo-sciencesortorefusetoexaminethevalidityofthelawstheyproposedtoformulate。Thiswasallthemorenecessarybecausetheobjecttheydealtwith—therelationofmindtoitsphysicalembodiment—wasandisunquestionablyanimportantfactofexperienceandpresentsaseriousproblemtophilosophy，especiallytoidealism。Hencewehaveinthefollowingsectionanelaborateanalysisoftheobservational“sciences“ofphysiognomyandphrenology—ananalysisthelengthofwhichcanonlybeexplainedandjustifiedbythehistoricalcircumstancesaboveindicated。
B。Realizationofrationalself-consciousnessthroughitselfTranslator\'scomments:Inthissectionwehavethesecondforminwhichrationalexperienceisrealized。In“observation“mindisdirectlyawareofitselfasinconsciousunitywithitsobject:itmakesnoeffortofitsowntorealizethisunity:itfindstheunitybylookingon，sotosay。Butitmayhavethesameexperiencebycreatingthroughitsowneffortanobjectconstitutedanddeterminedsolelybyitsself。Hereitdoesnotfindtheunityofitselfanditsobject；itmakestheobjectatonewithitselfbymouldingthecharacterandcontentoftheobjectafteritsownnature。Ascontrastedwithobservation，whichmaybecalledtheoperationof“theoretical“reason，thisnewwayofhavingarationalexperiencemaybecalledtheoperationof“practical“reason。Inthefirstwehavereasonintheformofknowledgeandscience，inthesecond，reasoninthesenseofrationalactionandpractice。
Itisthissecondwayofestablishingtheexperienceofreasonwhichisanalysedinthefollowingsections。Theimmediatelysucceedingsectiondescribestheexperienceinitsgeneralfeatures。Wehaveherethesphereofconsciouspurposeandthefoundationofmoralandsociallife。
a。PleasureandNecessityTranslator\'scomments:Thesucceedingthreesectionsdiscusstheprocedureofone-sidedsubjectiveindividualism—theattempttorealizetheindividualandyetnottranscendtheparticularindividuality。Thefirstthoughtofself-consciousnesswhenitseekstorealizeorobjectifyitselfasamereindividualistomaketheobjectiveelementreturndirectlytoitselfandbringasenseofincreaseofitsownindividualbeingorprivatePleasure。Thisisallitsinterestinthepracticalrealizationofitspurposes。Buttherealizationofpurposesisanexpressionofthelifeofreason，andreasonmeansuniversalityandsystematicconnexionofthecontentrealized。Hencetoseeksolelyprivatesatisfactionorpleasurebyaprocesswhichisinherentlyuniversalisacontradictioninterms。Thiscontradictiontheindividualdiscoversintheshapeofasharpandpainfulcontrastbetweenitsprivatefeelingofindividuationontheonehandandanetworkofuniversalconnexionontheother-thecontrastbetween“pleasure“and“necessity“。Bothfallwithintheindividual\'sexperienceasarationalagent，andhencethisnecessityishisownnecessityasmuchasthepleasureishisownpleasure。Intheoppositionbetweenthesefactorsthereisnoquestionastowhichmusttriumph，andwhichmustsurrender。
Thisisthetypeofexperienceanalysedinthefollowingsection。Itisanexperiencethatconstantlyrecursinthelife-historyofmostifnotallhumanbeingsatonestageoranotherintheirdevelopment。TheanalysiscontainedinthissectionisindirectlyasearchingcriticismofHedonisminallitsforms。
b。Thelawoftheheart，andthefrenzyofself-conceitTranslator\'scomments:ThefollowingsectionisananalysisofthemoodofmoralSentimentalism。Itisamoodofalltimesandappearsinmanyforms；butaboutHegel\'stimeitbecameprominentintheRomanticschoolandwasfranklyadoptedasapracticalattitudebycertainofitsrepresentatives。PerhapsoneofthemostremarkablehistoricexamplesofsentimentalismwasRousseau，towhomsomuchintheromanticmovementmaybetraced。IntheliteratureofHegel\'stime，andindeedinallliterature，nomoreperfecttypeofsentimentalismcanbefoundthanGoethe\'sWerther。Withsuchinstancesastheseinourmindsthesucceedinganalysisrequiresneitherexplanationnorcomment。
c。VirtueandthecourseoftheworldC。Individualitya。Self-containedindividualsassociatedasacommunityofanimalsandthedeceptionthencearising:therealfactTranslator\'scomments:Thetitleofthissectionsoundsunfamiliar；butthepurposeoftheanalysisisplain，andtheargumentisessentialasastageintheunfoldingofwhatrationalself-containedindividualityimplies。Italso，withtheimmediatelysucceedingsections，preparesthewayfortheconstructiveinterpretationoforganizedsociety。Indeed，withoutindividualsconstitutedasrationalself-consciousunits，eachself-contained，afreeself-consciouscommunitycouldnotexist。Theyformthecomponentseparatecellsofthe“organism“ofasociety，theelementsoutofwhichthecompactstructureofasocietyismade。Inthefirstinstanceandasanabstractaspectofassociatedlife，theycanberegarded，andforcertainpurposesareinfactregarded，asmerelydistinctanddetachedunitslivingtogether。Eachfunctionsasanindividuality，endowedwithcertainpowersandcapacitiesforself-expression，pursuinghisendsforhisowninterest，spontaneouslyputtingforthhisenergieswithoutbeingclearlyawareoforconcernedwithanyuniversalresultwhichhisessentiallyuniversalnaturemustbringabout。Inrealizinghisindividualityhegoesoutofhimselfinonesense，inanothersensehedoesnot。Byexpressinghimselfhecarriesoutsome“end“inwhichhehasan“interest“；he“does“something:hedoesadeedora“work“，whichquamereactionisnothingmorethanamodeofpurposedself-expression，andisnot，assuch，eithergoodorbad(atthisstage)。Whathedoesappearsasexternaltohimself，butishisownallthewhile，somethingwhichhehasformedandinwhichhespecificallyisinterested。Sucharesultatonceobjective，framedbyhimselfandreflectinghisinterest，is“fact“asdistinctfrom“thing“(whichisanobjectofperceptionatthelevelofconsciousness，notofself-consciousness)。Butbythenatureofthecasehecandistinguishwithinthisfactwhatisthereal“intent“(dieSacheSelbst)hehasinmindfromthemerelyobjectivecharacterofthefact(Sache)；hecan，ifwemayputitso，distinguishthe“factofthematter“frommere“matteroffact“。Butotherindividualswithwhomheisassociatedandwhoaresimilarlyconstituted，carryonthesameprocessofseparateself-expression。Eachis“honest“and“honourable“insodoing:eachisconcernedwithhisown“realintent“andhisown“fact“。Bythisassociationtheynecessarilyareinterrelatedandintercommunicate。Butcommunicationonsuchabasisleadstomisconception，transferenceofintent，and“deception“ofeachotheraswellasofthemselves。Work，deeds，factshaveauniversalcharacteraswellasaparticularnature:intheformeraspecttheycannotbeone\'sown，inthelatteraspecttheycannotbeanother\'s:
yetbothaspectsareinseparable。Intercommunicationbetweentheseindividualsthusinevitablyleadstocontradiction。Itimpliesacommonuniversalnaturebetweentheindividuals:butsuchuniversalityatthisstageisimplicitnotexplicit。Thecontradictioninherentatthislevelbetweentheelementsinthesituationcreatedbyindividualsmerelycoexistingtogetherwithoutaconsciouscommonpurposecontrollingandguidingall，pointsthewayandcompelsanadvancetoanotherstageintheevolutionofrationalindividuality。
Whenself-consciousindividualsareregardedasmerely“together“，ascoexistingwithoutconsciouslycontrollingcommonpurposes，theyresembleacommunityorherdofanimals。
HencethetitleoftheSection。
Itisnotanaccidentalbutanessentialaspectofthelifeofsociety；itisindeedtheindispensablebasisofcommunitywhichisinonerespectlikeacommunityofants，thesystemofactivityofitscomponentindividuals，thougheachmayanddoesfulfilhispurposeashisownprivateinterest。
Thisaspectofsocialexistencecanbeover-emphasizedandmayberegardedattimesasthesolenatureofsociety。Theresultcanonlyleadtoconfusion。Suchaconceptionofsocietymayperhapsbesaidtobefoundwhere，asincertaineconomicconceptionsofsociety，societyisviewedasaherdofself-interestedunitseachpursuinghisownindividualends。Itisalsoseenincertainhistoricalformsofnationalpolitywhichrecurfromtimetotime。
(1)TheNotionofIndividualityasReal(2)ActualFactandIndividuality(3)MutualDeceptionandSpiritualSubstanceb。ReasonaslawgiverTranslator\'scomments:Thenextstepinthedevelopmentofindividualityistobringouttheuniversalconditionsofitsco-existencewithotherindividualities。Thisitcandobecauseitiscompleteinitself，andisessentiallyself-consciousreason。Theseconditionsaremany，becauseofthediversityofitsowncontentandoftherelationsinwhichitstands；andareyettheconditionsofindividualitywhichisoneandsingle。Hencetheirpluralityneverimpliesaseparation；theconditionslimiteachother\'soperationandtheirpreciseoperationmustbedetermined。
These，then，arethetwostagesindeterminingthegeneralconditionsorlawsofco-existenceofindividuality:(1)theenunciationofdifferentlawsbyandforrationalindividuality，(2)therelationoftheselawsinterse，andtothesingleprinciplefromwhichtheyallproceed。Bothstagesowetheirexistencetotheactivityofreason。Reasonpromulgateslaws，andcriticizes，teststhevalidityof，thelaws。
Hencethetwofollowingsections。
c。Reasonastestoflaws(BB)。SpiritVI。SpiritTranslator\'scomments:Intheprecedingsectionthereisanalysedtheattemptonthepartofindividualitytooperateasitsownlegislatorandjudgeoflawsholdingforindividuals。
Individualitymayclaimtheprivilegeofenunciatinglawsuniversalincharacterbuthavingtheirsourceandinspirationsolelyinthesingleindividual。Suchlawscanatbestonlyberegulativeandcannotbeconstitutiveofthesubstanceofindividuality；forthesubstanceofindividualitynecessarilyinvolvesotherindividualswithinit。Inshortindividualityisitselfonlyrealizedasapartofaconcretewholeofindividuals:itslifeisdrawnfromcommonlifeinandwithothers。Toattempttoenunciatelawsfromitselfasifitcouldcreatetheconditionsofitsowninherentuniversalitycanonlyissueinoneresult:lawsarefurnishedwithoutthecontentwhichgivesthoselawsanymeaning，orelsethelawsandthecontentremainfromfirsttolastexternaltooneanother。Butiflawsarepurelyformal，theyceasetobei。e。constitutiveconditionsofindividuality。Hencetheattemptabovedescribedissuretobreakdownbyitsownfutility。Whatiswantedtogivethelawsmeaningistheconcretesubstanceofsociallife:andwhenthisconcretesubstanceisprovidedipsofactotheattemptofindividualitytocreatelawsdisappears，fortheselawsarealreadyfoundinoperationinsociallife。Onlysuchlawshavereality。Butthisinvolvesthefurtherstepthatindividualityisonlyrealized，onlyfindsitstrueuniversalcontent，inandwiththeorderofasociety。Herealoneisindividualitywhatitisintruth，atonceaparticularfocusofself-consciousness，andarealizationofuniversalmind。Thisconditionwhereindividualityisconsciousofitselfonlyinandwithothers，andconsciousofthecommonlifeasitsown，isthestageofspiritualexistence。Spiritualexistenceandsociallifethusgotogether。Thefollowingsectionbeginstheanalysisofthisphaseofexperience，whichextendsfromthesimplestformofsociality—theFamily—uptothehighestexperienceofuniversalmind—
Religion。
TheimmediatelysucceedingsectionmaybetakenasthekeystoneofthewholearchofexperiencetraversedinthePhenomenology。Hereitispointedoutthatalltheprecedingphasesofexperiencehavenotmerelybeenpreparingthewayforwhatistofollow，butthatthevariousaspects，hithertotreatedasseparatemomentsofexperience，areinrealityabstractionsfromthelifeofconcretespiritnowtobediscussedandanalysed。
Itisnoteworthythatfromthispointonwardstheargumentislessnegativeinitsresulteitherdirectlyorindirectly，andismoresystematicandconstructive。Thisisnodoubtlargelybecausehithertoindividualmindassuchhasbeenunderreview，andthisisanabstractionfromsocialmindorspiritualexistence。
A。ObjectiveSpirit:theethicalordera。Theethicalworld:lawdivineandhuman:manandwomanTranslator\'scomments:Thefirststepintheanalysisofspiritistotakespiritasarealizedactualsocialorder，immediatelygivenasahistoricalfact，andpresentdirectlytotheminclsoftheindividualscomposingit。Thisissociallifeasanestablishedroutineofhumanadjustments，wherethenaturalcharacteristicsandconstitutionofitsmoralindividualsareabsorbedandbuiltintothesinglesubstanceofthelivingsocialwhole。Itisspiritasanobjectivelyembodiedwholeofessentiallyspiritualindividuals，withoutanyconsciousnessofoppositiontooneanotherortothewhole，andwithanabsoluteunbrokensenseoftheirownsecurityandfulfilmentwithinthesubstanceofsocialmind。Itisspiritatthelevelofnaiveacquiescenceinthelawandorderofconventionallife。
Butsuchaself-completetypeofexperiencehasvariouslevelsofrealization。Itcannotexistexceptthroughtheunionofopposingelements；andthecentralprincipleofallexperience，self-consciousness，whichassumesheresuchaconcreteform，hasabundantmaterialonwhichtoexerciseitsfunctionofcreatingandunitingdistinctions。Thefirstlevelisdeternlinedbythefactthatthesubstanceofsociallifeisconstitutedoutofthequasi-naturalphenomenaofhumangenusandspecies，ofraceandnationality，ontheonehand，andthepurelynaturalelementofspecializedindividualsexontheother。
Thesetwoaspectsgotogether；thesex-relationsofindividualsmaintainraceandnationality，thenationlivesinandthroughitssexuallydistinctindividuals。Thesocialorderasanrderisrealizedandmaintainedinthemediumoftheseelements。Thefactthatthisorderisanorderofuniversalmindgivesitapermanence，aninviolability，anabsoluteness，whichareinseparablefromit，soinseparablethattheorderislookedonashavingitsrootsintheAbsoluteMind，andasderivingitsauthorityfromit。Thesocialorderonthisaspectconsistsofadivinelyestablishedanddivinelysanctionedrégime；thegodsaretheguardiansofthecity，ofthehearthandthehome。Ontheotherhandtheexpressionofthisordervaries，andisenunciatedfromtimetotimeinthehistoryofacommunity。Theorderinthissenseismadebyman；thelawofthesocialorderthusbecomesahumanlaw，determinedbyhumanconditionsandhumanends；itisaroundofconventionsandcustoms。Thesetwoformsoforderareinseparableinthelifeofacommunity，andtheysubsisttogetherandsidebesideatthislevelofsocialconsciousness。Theymayleadtoconflictinthelifeoftheindividualinthecommunity，andhavetobereconciledbyforceorotherwise；andtheybecomeassociatedandconnectedwiththefundamentaldifferencesofindividualityabovereferredto。
Theanalysisofthislevelofsociallifeconstitutedasabovefurnishestheargumentofthefollowingsection。WithHegel\'streatmentoftherelationshipsholdingbetweenHusbandandWife，ParentsandChildren，BrothersandSistersshouldbereadAristotle\'sdiscussionofsocialfellowshipinEth。Nicom。Bks。VIII，IX。
1。NationandFamily(a)HumanLaw(b)DivineLaw(c)TheclaimsoftheIndividual2。TheProcessinvolvedintheseTwoLaws(a)GovernmentasPositivePower，WarasNegative(b)Man&WomanasBrother&Sister(c)TheInterfusionoftheseTwoLaws3。EthicalWorldasInfinitudeorSelf-completeTotalityb。Ethicalaction:knowledgehumanandDivine:GuiltandDestinyTranslator\'scomments:Afundamentalconditionofsocialorderisthatitismaintainedbyactiononthepartoftheindividualmembersofasociety；actionisafundamentalprincipleofdistinctionbetweenindividuals，isthewaytheymaketheircontributiontosociallife，andisalsothewaybywhichthecontinuanceofsociallifeisceaselesslybrokenandreconstituted。Inacomprehensivesensethereforeactionistheprinciplebywhichdistinctioninunityiscarriedoutinsociallife。Theconsiderationofitssignificanceisthusanessentialproblemofsocialmind。Actionmustbeconsideredatoncewithreferencetoindividualityandalsowithreferencetothoseconceptionsofsocialorderascontainingboth“divine“and“human“law。Inthefollowingsection，thisanalysisisundertaken。
ThespecifichistoricalbackgroundofHegel\'sthoughtinthissection，andtosomeextentintheprecedingsection，issuppliedbythesociallifeoftheGreekcitystate。TheGreekcitystatehasbeentakenasthetype，sotosay，ofspiritualexistencerealizedasaself-completeethicalorder。ButthesociallifeofGreeceishereinlargemeasurereadandinterpretedinthelightofthedramatizationofGreekethicalconceptionsbythegreatGreektragedians，especiallySophocles。Thisaccountsfortherepeatedreferencetothepurelydramaticconceptionofthe“destiny“orthe“pathic“elementinthelifeoftheindividualwhosespiritualexistenceiscompletelyboundupwiththeestablishedsocialorder。ItisinGreecethatwefindmostfullyrealizedtheall-sufficiencyofthestatefortheindividual，whichHegelhashereinview，asufficiencywhichwasatoncethestrengthandbeauty，aswellasthepathosandweakness，ofGreeksociallife。
WiththisandtheprecedingsectionshouldbereadHegel\'sPhilosophyofHistory，PartII，“TheGreekWorld“
(1)ContradictionofIndividualitywithitsEssence(2)OppositeCharacteristicsofEthicalAction(3)DissolutionoftheEthicalBeingc。LegalstatusTranslator\'scomments:Afurtherstepintherealizationoftheprincipleofcoherentsocialityisreachedwhentheindividualisinvestedwiththeuniversalityofthesocialorderbydefiniteenactmentsofthecontrollingagencyofthesocialwhole。Hiscontingencyasanindividualisremovedbyhisbeingexpresslytreatedasafocalunityofthewholeorder，whoseveryexistenceisstakedonmaintaininghimasaemitwithauniversalsignificance，andwhichstandsorfallsbymaintaininghiminthiscondition。Theuniversalorderisinthiscasenolongermerelyimplicit，merelyamatterofroutineandcustom；itisopenlyandobjectivelyexpressedinandthrougheachindividualcomponentofsociety。Theformthistakesisthedifferentiationofthesocialsubstanceintoatotalityof“persons“，eachandallinvestedwithexpressuniversal，orlegallyacknowledged，significance。Thisisthesphereoflegalpersonality，orofindividualityconstitutedbyasystemofRights。Itisasupremeachievementofsocialexistence，andthehighestattainmentofcoherentsocialexperience。
Hencethepresentsection。
Thisisaconditionorstageineverydevelopedcommunity。Butthespecifichistoricalmaterialforthissectionisderivedfromthelaw—constitutedsocialorderoftheRomanEmpire，especiallytheEmpireundertheAntonines。Here，whetherbycoincidenceorotherwise，theculminationofimperialruleandthe“goldenage“oflawsynchronized。ThetriumphofRomanimperialgovernmentandtheperfectingofthesystemofRomanjurisprudencewereaccomplishedduringthesameperiodoftime，aboutA。D。131-235。
Thereiseveryreasontosupposethatthetwonecessarilyaroseandfelltogether，andthatthedeclineanddisappearanceoftheRomanlaw-constitutedstateshouldthuspreparethewayforafurtherachievementofthesocialspiritofhumanity。Hencethehistoricaljustificationforthetransitiontothenextstageofsociallife，thatofself-discordantspiritualexistence。
WiththissectionshouldbereadHegel\'sPhilosophyofHistory，PartIII，especiallytheintroductiontothispart，andSect。III，c。1。，“RomeundertheEmperors。”
(1)Personality(2)ContingencyofthePerson(3)TheAbsolutePersonB。Spiritinself-estrangement:thedisciplineofcultureandcivilizationTranslator\'scomments:Thelifeofspiritasfoundinthesocialself-consciousnesshastwofundamentalfactors，theuniversalspiritorsocialwholeassuch，andtheindividualmemberassuch。Theinterrelationoftheseconstitutesthespiritualexistenceofsociety。
Eachbyitselfisabstract，buttherealizationofcompletespirituallifethroughandineachisabsolutelyessentialforspiritualfulfilment。Intheprecedinganalysisofspirit，oneformofthisprocesshasbeenconsidered，therealizationoftheobjectivesocialorderinandthroughindividuals。Inthesucceedingsection，withitsvarioussubsections，theotherprocessofsecuringthesamegeneralresultisanalysed:wehavethemovementbywhich，startingfromtheindividualspirit，therealizationofcompletespiritualexistenceisestablished。Theformerstartsfromthecompactsolidarityofthesocialsubstance，andresultsintheestablishmentofseparateandindividuallycompletelegalpersonalities。Thelatterprocessstartsfromtherigidlyexclusiveunityoftheindividualselfandissuesintheestablishmentofasocialorderofabsolutelyuniversalandthereforeabsolutelyfreewins。
Bothprocessesareperseabstract，necessarythoughtheyare:hence，asweshallfind，afurtherstageintheevolutionofspirithasstilltoappear。
Theprocessofspiritinthissecondstageassumesfromthestartaconsciouscontrastbetweentheindividualspiritandauniversalspiritualwhole，acontrast，which，whileprofound，theindividualseekstoremove，becausetheuniversalityofspiritualexistencewhichheseekstoattainisimplicitlyinvolvedinhisverybeingasaspiritualentity。Hisspirituallifeseems，tobeginwith，rentintwain，socompleteisthesenseoftheoppositionofthesefactorsconstitutinghislife。Histruelife，hisobjectiveembodiment，seemsoutsidehimaltogetherandyetisfelttobehisownself。Heseems“estranged“fromhiscompleteself，andtheestrangementseemshisowndoing，becausethesubstancefromwhichheiscutoffisfelttobehisown。Thecontrastisthedeepestthatspiritcanpossiblyexperience，justbecausespiritisandknowsitselftobeself-containedandself-complete，“theonlyreality“。Thecontrastcanonlyberemovedbyeffortandstruggle，fortheindividualspirithastocreateorrecreateforitselfandbyitsownactivityauniversalobjectivespiritualrealm，whichitimpliesandinwhichaloneitcanbefreeandfeelitselfathome。Thestrugglespiritgoesthroughisthusthegreatestinthewholerangeofitsexperience，fortheoppositiontobeovercomeistheprofoundestthatexists。Sinceitsaimistoachievethehighestforitself，nothingsacredcanbeallowedtostandinitsway。Itwillmakeanysacrifice，and，ifnecessary，producethedirestspiritualdisaster，aspiritual“reignofterror“，toaccomplishitsresult。
Themovementofspirithereanalysedcoverseveryformoftheindividual\'s“struggleforasubstantialspirituallife“。Itembracesthe“intellectual“，“economic“，“religious“，andthe“ethical“inthenarrowersenseoftheseterms；itembracesallthatwemeanby“culture“
and“civilization“。Hencethevariouspartsoftheargument:—spiritual“discipline“，“enlightenment“，thepursuitof“wealth“，“belief“and“superstition“，“absolutefreedom“。
Theprocessofspirituallifepassedundercriticalreviewhereisfamiliartoagreaterorlessextentineveryageandeverysociety。Buttheactualhistoricalmaterialpresenttothemindofthewriterisderivedfrom(1)theperiodofEuropeanhistoryembracingtheentranceofChristianityandChristianphilosophyintoEuropeancivilizationafterthefalloftheRomanEmpire，andtheintellectual，“humanistic“，awakeningoftheRenaissancewhichledontotheecclesiasticalrevolutionknownastheReformation:(2)therationalisticmovementoftheeighteenthcentury，theso-called“Enlightenment“whichprocededandculminatedintheFrenchRevolution，thesupremeoutburstofspiritualemancipationknowninEuropeanhistory。Thesetwoperiods，farremovedastheyareintime，havemuchincommon。Theyembodyprinciplesofspiritualdevelopmentfundamentally&like，andarethereforefreelydrawnuponintheanalysis，regardlessofhistoricity。
MuchofHegel\'sanalysisofthefirststageofthisspiritualmovementhasalsodirectlyinviewthecharacterofRameauinDiderot\'sLeneveudeRameau。Thisremarkableworkwaswrittenin1760，butwasfirstbroughttothenoticeoftheliterarypublicbyGoethe，whotranslatedandpublishedtheworkin1805。ItthuscameintoHegel\'shandswhilehewaswritingthePhenomenology:andthisperhapsaccountstherepeatedreferencestoitintheargument。Theterm“self-estrangedspirit“withwhichheheadsthissectionoccursinGoethe\'stranslation。Rameauisanextremetypeofsuchaspirit。
WiththissectionshouldbereadHegel\'sPhilosophyofHistory，Pt。III，§3，c。2；Pt。IV，§2，c。1，§3，c。1，3:theHistoryofPhilosophy，Pt。3，Introduction，andc。2，“TheFrenchPhilosophyandtheGermanEnlightenment。”
I。Theworldofspiritinself-estrangementa。Cultureanditsrealmofactualrealityb。BeliefandpureinsightII。Enlightenmenta。Thestruggleofenlightenmentwithsuperstitionb。ThetruthofenlightenmentIII。AbsolutefreedomandterrorC。Spiritcertainofitself:MoralityTranslator\'scomments:Thefollowingsectiondealswiththefinalandhigheststageinthelifeoffinitespiritualexperienceasrealizedintheconcreteformofahistoricalsociety。
Herethesubstanceofthesocialorderistherealcontentoftheself-consciousindividual:
thatsubstancehasbecomesubjectified；wehavethereforeaself-containedspiritualsubject。Thediscordanceinvolvedinthesphereofcultureandenlightenmentisovercomebytheselfknowingandrealizingitselfasacompletelyuniversalself-determiningfreewill，itsworldwithinitself，anditsselfitsownworld。Eachreflectsthewhole(thetotalityofsociallife)initselfsoperfectlythatwhatitdoesistransparentlythedoingofthewholeasmuchasitsowndoing。SuchasphereofspiritualexistenceisMorality，theall-sufficientspiritualorderofthefinitespiritasanindividual。Themeaningassignedto“morality“hereisthatexpressedbyKantwhenhesaysthatmoralityis“therelationofactionstotheautonomyofthewill，i。e。topossibleuniversallegislationthroughmaximsofthewill“。Inotherwords，alltheuniversalityconstitutingtheinterrelationsoffinitespiritsinasocietyisepitomizedinthesouloftheactingindividual，whocanthusquitelegitimatelylookuponitselfastheself-regulatingsourceofalluniversalconditionsofaction。
Itisinevitablethatsuchaconcretemodeofexperienceshouldhaveandshouldpassthroughvariousstagesintheprocessofvariousaspectsfullyrealizingitsnature。Theindividualmaylayexclusivestressontheself-completenesswhichhepossessesthroughbeingthesourceandoriginofhisownlaws。Hisself-legislativefunction，justbecauseitcarrieswithitthesenseofuniversality，mayappearsosupremelyimportantthatalltheactualdetailofhislifecomestobetreatedasexternal，indifferent，andcontingent。Thisdetailnodoubtisessentialtogivebodyandsubstancetohisspiritualindividuality，buttheuniversalityofhiswillsofartranscendseachandeverydetailofcontentastoseembyitselfthesoleandall-sufficientrealityofhisbeing。Thecontentofhislifeonlyentersintoconsiderationasanelementtoberegulatedandmadetoconformtotheuniversal:therelationsoconstitutedbetweencontentanduniversalisfoundintheconsciousnessofDuty。Sincethecontentisthussubordinate，thoughabsolutelyessentialtogiveevenmeaningtotheideaandthe“fulfilment“ofduty，andsincetheuniversalisthesupremelyimportantfact，notmerelyisdutytobefulfilledforduty\'ssake，butthedutyinquestionispureduty。The“goodwill“isthepurelyuniversalwill，andistheonlywillintheworldfromthispointofview。
Inthefirstsection(a)Hegelanalysesthisphaseofthemorallife。
ThehistoricalmaterialthewriterhasinmindisamoralattitudewhichcameintoprominenceatthetimeoftheRomanticmovementtowardstheendoftheeighteenthandthebeginningofthenineteenthcenturies。ItfounditsphilosophicalexpressioninthemoraltheoriesofKantandFichte；andLessingmaybetakenasatypicalrepresentativeinliteratureofthesameattitude。
a。Themoralviewoftheworldb。DissemblanceTranslator\'scomments:Thefirststagefailsasitstandstodocompletejusticetothefullmeaningofmorality。Bothelementsinthespirituallycompleteindividualareessential，andeachhastoberecognized。Theuniversalmustbeobjectifiedinnature(“externalnature“and“sensibility“)，andnaturemustbesubjectivizedinspirit。Anotherconditionorstageofthemoralconsciousness，therefore，isfoundwheretheequalityofvalueoftheelementsofthemoralconsciousnessisadmitted，withouttheseelementsbeingcompletelyfusedintoasingleandtotalattitude。Theuniversalisrealizedinmanywaysandforms，andeachisacceptedinturnasthetruemoralreality。Themindpassesfromonetotheother；whenoneisacceptedtheotherissetaside。Themoralconsciousnesstries，sotosay，tohidefromitselftheendlessdiversityofitsappearances，simplybecauseitclingstenaciouslytotheideathattheinherentself-completenessofitselfisaunitypersewhichcanonlyadmitdiversityonsufferance。Formerlyiteliminatedalldiversitybyeliminatingthesourceofdiversity-nature。Hereitisforcedtoadmitdiversity，andyetcannotgiveuptheclaimtobeanabstractsingleunityindependentofdifference。Thusitsconditionhereisamixtureofself-realizationandself-sophistication-aconditionwhichHegelcharacterizesas“Dissemblance“，andwhichbordersuponandmaypassinto“Hypocrisy“。Hegelregardsthisattitudeastheinevitableoutcomeofthepreceding。
c。Conscience:the“beautifulsoul“:EvilandtheforgivenessofitTranslator\'scomments:Theone-sidednessofeachoftheprecedingstagesisremovedwhenthemoralconsciousnessassumestheattitudeofConscience。Heretheindividualisatonceself-legislatingandyetsureoftheunityandselfcompletenessofitsownwillinthemidstofalldiversityofmoralcontent。Theimmediacyinvolvedintheideaofa“self-legislating“willappearsintheperceptualdirectnessoftheactionofconscience:it“sees“whatisrightanddoestherightwithouthesitation。Butitisnotanabstract“faculty“
ofwillingindependentofthevariedcontentoftheindividual\'smoralexperience。Theuniversalityoftheindividualpermeatesandpervadesallthecontentofhisbeingandmakeshimaconcretemoralindividuality，athomewithhimselfinthesmallestdetailaswellasinthelargerissuesofhisself-completespiritualexistence。Conscience，asButlersays，isa“system“or“constitution“，analogousinthecaseoftheindividualtotheobjectifiedsystemofthestateanditsinstitutions。Theself-deceptionofthesecondone-sidedphaseofmoralexperienceseemsalsotohavenoplaceinConscience，forConscienceisthetransparentandself-revealingunityinallthecontentofmoralindividuality。Onlyonthisconditioncanitbeabsolutelyconfidentandcertainofitselfinallitsfunctions，andthiscertaintyofitselfistheinalienablecharacteristicofconscience。Itthinksitcannotbedeceivedaboutitself，canneitherdeludeitselfnorothers，butfreelyrealizesallthatitprofessestobeandprofessestobeallthatitrealizes，Itisthusthesupremeachievementoffinitespiritualexistence；butithasnomeaningapartfromtheexistenceoffinitespiritintheformofsociety。
Itsveryconditions，however，giverisetodelusionanddeceptionofanotherkind。For，socompleteisitsworldanditslife，thatitmayattempttocutitselfofffromtheconcretesubstanceofactualsocietywhichalonemakespossibletheexistenceofconscience。Itthentriestocultivategoodnessinsolitaryisolationfromtheactualsocialwhole。Thisistheattitudeofthe“beautifulsoul“，atypeofspirituallifecultivatedbythe“Moravians“，andfamiliarduringtheRomanticmovement。Novalisisthebest-knownexample；theclassicalinterpretationofthemoodwasgiveninGoethe\'sMeister\'sLehrjahre，Bk。6。Ithastheself-confidenceandindividualinspirationofConscience，butfranklyrejectstheconcreteobjectivitywhichsecuresforConscienceliberationfrommeresubjectivity。Theveryrejectionofobjectivityistheonlyachievementofthe“beautifulsoul“，andisheldtobethegreatesttriumphofitsself-consciousfreedom。Itfleesfromconcretemoralaction，andluxuriatesinastateofself-hypnotizedinactivity。Stillittakesupthisattitudeintheinterestsof“puregoodness“，andhenceinwithdrawingfromthelowlydeedsofthedailymorallifeitindulgesallthemoreintheself-cloisteredcultofthebeautyofholiness。Itismoralindividualismturnedintomysticself-absorption。liegel\'sanalysisbringsoutthatthistypeofspiritisinprincipleasitwasinfactthedirectallyofmoralevil。For(1)itsrefusaltoactmeansindifferencetoallaction，goodandbadalike，andtherejectionofthedemandsofdutyispreciselyimmorality；(，2)itsself-closedisolationdestroystheveryprincipleoftruemorality，universalityofwill，recognitionandacknowledgmentbyothersoftheclaimsoftheindividualwill。
ButthisextremityoffinitespiritualexperienceistheopportunityofAbsoluteSpirit。Theattitudeofthismysticalmoralindividualityisindirectlyanindicationofthefinittudeofthemoralpointofviewandthereforeofitsfailuretosupplytheabsoluteself-completenesswhichspiritrequires。TheveryconsciousnessbyfinitespiritofitsinherentincompletenessisimplicitlyaconsciousnessoftheAbsoluteSpirit。TheconsciousnessofAbsoluteSpiritistheattitudeofexperienceknownasReligion。
(CC)。ReligionVII。ReligioninGeneralTranslator\'scomments:TheappearanceofAbsoluteSpiritasaprincipleconstitutingonitsownaccountadistinctivestageofexperienceisatonceademandoftheprecedingdevelopmentandaconditionofmakingexperienceself-complete。Finiteorsocializedspiritualexistenceisatitsbestincapableofestablishingthetruththat“Spiritistheonlyreality“；forthemorefinitespiritapproximatestothestateofclaimingtobeself-containedthemoreisitdependentonuniversalself-consciousness。Atrans-finiteorAbsoluteSpiritualBeingassuchisthusnecessarytorealizeandsustainthefullnessofmeaningwhichfinitespiritpossesses。Moreover，if“thetruthisthewhole“，andonlysoistruthself-completeandself-explaining，andifrealityisessentiallyspiritual—thenexperienceonlyfindsitscompletemeaningrealizedintheprincipleofAbsoluteSpirit。
HencethefinalstageofthePhenomenologyofexperienceistheappearancethereinofAbsoluteSpirit。Moreover，AbsoluteSpirit，initsowndistinctiveexistence，couldonlyappearattheendoftheprocessofexperience，forthewholeofthatprocessisrequiredtorevealandtoconstitutethesubstanceofwhichtheAbsoluteconsists。ButthepeculiarityofthestagenowreachedisthatheretheAbsoluteoperatesinitsundividedtotalitytoformadefinitetypeofexperience；or，inthelanguageofthetext，wehavetheAbsolutehere“consciousofitsself“。Nodoubt，inallthepreviousstages，“consciousness“，“self-consciousness“，“reason“，“spirit“，theAbsolutehasbeenimpliedasalimitingprinciple，atoncesubstantiatinganddeterminingtheboundariesofeachstage:henceeachstagehadanAbsoluteofitsown，thecharacterofwhichwasderivedineachcasefromthepeculiarityofthestageinquestion。Now，however，wehavetheAbsolutebyitself，initssingleself-completeness，asthesoleformativefactorofacertaintypeofexperience。
TheAbsolute，then，initsownself-completerealityappearsastheconstitutiveprincipleofexperience。Theexperiencehereistheself-consciousnessofAbsoluteSpirit；itappearstoitselfinallitsobjects。Sinceallthemodesoffinitudehithertoconsidered(consciousness，self-consciousness，etc。)areembracedinitssingletotality，itmayuseeachandallofthesevariousmodesasthemediathroughandinwhichtoappear。WhenitappearsinandthroughthesemodesoffinitudewehavetheattitudeofReligion。Sincethesemodes，aswesaw，differ，thereligiousattitudediffers；andaccordinglywehavevarioustypesorformsofreligion。
Eachoftheseforms，inandthroughwhichtheAbsoluteappears，iscircumscribedinitsnatureandprocess；eachisperseinadequatetotherevelationofcompleteabsoluteself-consciousness:hencethevarietyofreligionisnecessitatedbyandisindirectlyduetothefailureofanyonetypeandtheinadequacyofeverysingletypetorevealtheAbsolutecompletely。Aformofappearanceorself-manifestationoftheabsoluteisthereforedemandedwhichwillrevealAbsoluteSpiritadequatelytoitselfasitessentiallyisinitself。
Hereitwillknowitself，sotosay，facetoface，andwithperfectcompleteness。ThisformisAbsoluteKnowledge。HenceReligionandAbsoluteKnowledgearethefinalstagesintheargumentofthePhenomenology。Theformerisdealtwithintheimmediatelysucceedingsection(VII)anditsvarioussubsections；thelatterformsthesubjectoftheconcludingsection(VIII)ofthework。
A。NaturalReligionTranslator\'scomments:ThearrangementoftheanalysisofReligionandthedivisionsintothevarioussubsectionsare，asindicatedintheprecedingnote(p。683)，determinedbythegeneraldevelopmentofexperience。Thatdevelopmentisfromtheimmediatethroughmediationtothefusionofimmediacyandmediation。ThestagesofthedevelopmentofexperienceareConsciousness，Self-consciousness，Reason，thelatterleadingtoitshighestlevel—finiteSpiritualexistence。ThedevelopmentofReligionfollowsthesevariouswaysinwhichobjectsaregiveninexperience，andthethreechiefdivisionsofReligionaredeterminedaccordingly:NaturalReligionisreligionatthelevelofConsciousness；Art，ReligionatthelevelofSelf-consciousness；RevealedReligionisReligionatthelevelofReasonandSpirit。Eachoftheseisagainsubdivided，andthesubdivisionfollowsmoreorlesscloselythevarioussubdivisionsofthesethreeultimatelevelsofexperience—
Consciousness，etc。Thus，inNaturalReligion，wehaveReligionatthelevelofSense-certainty—“Light“:ReligionatthelevelofPerception—“Life“:andReligionatthelevelofUnderstanding—thereciprocalrelationconstitutedbythe“playofforces“appearsastherelationofthe“Artificer“tohisownproduct。
Thegeneralprincipleisnotworkedoutindetail，withthesameobviousness，inthecaseoftheothertwoprimarytypesofReligion—ArtandRevealedReligion。Butthesamegeneralmethodofdevelopmentispursuedinthesecases。
Thehistoricalmaterialbeforethemindofthewriteris，asmightbeexpected，thevariousreligionswhichhavehistoricallyappearedamongstmankind。Thesereligionsaretreated，however，asillustrationsofprinciplesdominatingthereligiousconsciousnessmgeneral，ratherthanasmerelyhistoricalphenomena。
WiththesucceedingargumentshouldbereadHegel\'sPhilosophyofReligion，PartII，SectionsIandII，andPartIII。
B。ReligionintheformofArta。Theabstractworkofartb。Thelivingworkofartc。ThespiritualworkofartC。RevealedReligion(DD)。AbsoluteKnowledgeVIII。AbsoluteKnowledgePREFACE
OnscientificknowledgeInthecaseofaphilosophicalworkitseemsnotonlysuperfluous，but，inviewofthenatureofphilosophy，eveninappropriateandmisleadingtobegin，aswritersusuallydoinapreface，byexplainingtheendtheauthorhadinmind，thecircumstanceswhichgaverisetothework，andtherelationinwhichthewritertakesittostandtoothertreatisesonthesamesubject，writtenbyhispredecessorsorhiscontemporaries。Forwhateveritmightbesuitabletostateaboutphilosophyinapreface—say，anhistoricalsketchofthemaindriftandpointofview，thegeneralcontentandresults，astringofdesultoryassertionsandassurancesaboutthetruth—thiscannotbeacceptedastheformandmannerinwhichtoexpoundphilosophicaltruth。
Moreover，becausephilosophyhasitsbeingessentiallyintheelementofthatuniversalitywhichenclosestheparticularwithinit，theendorfinalresultseems，inthecaseofphilosophymorethaninthatofothersciences，tohaveabsolutelyexpressedthecompletefactitselfinitsverynature；
contrastedwiththatthemereprocessofbringingittolightwouldseem，properlyspeaking，tohavenoessentialsignificance。Ontheotherhand，inthegeneralideaofe。g。anatomy-theknowledgeofthepartsofthebodyregardedaslifeless—wearequitesurewedonotpossesstheobjectiveconcretefact，theactualcontentofthescience，butmust，overandabove，beconcernedwithparticulars。Further，inthecaseofsuchacollectionofitemsofknowledge，whichhasnorealrighttothenameofscience，anytalkaboutpurposeandsuchlikegeneralitiesisnotcommonlyverydifferentfromthedescriptiveandsuperficialwayinwhichthecontentsofthesciencethesenervesandmuscles，etc-arethemselvesspokenof。Inphilosophy，ontheotherhand，itwouldatoncebefeltincongruousweresuchamethodmadeuseofandyetshownbyphilosophyitselftobeincapableofgraspingthetruth。
Inthesamewaytoo，bydeterminingtherelationwhichaphilosophicalworkprofessestohavetoothertreatisesonthesamesubject，anextraneousinterestisintroduced，andobscurityisthrownoverthepointatissueintheknowledgeofthetruth。Themoretheordinarymindtakestheoppositionbetweentrueandfalsetobefixed，themoreisitaccustomedtoexpecteitheragreementorcontradictionwithagivenphilosophicalsystem，andonlytoseereasonfortheoneortheotherinanyexplanatorystatementconcerningsuchasystem。Itdoesnotconceivethediversityofphilosophicalsystemsastheprogressiveevolutionoftruth；rather，itseesonlycontradictioninthatvarietv。Thebuddisappearswhentheblossombreaksthrough，andwemightsaythattheformerisrefutedbythelatter；inthesamewaywhenthefruitcomes，theblossommaybeexplainedtobeafalseformoftheplant\'sexistence，forthefruitappearsasitstruenatureinplaceoftheblossom。Thesestagesarenotmerelydifferentiated；theysupplantoneanotherasbeingincompatiblewithoneanother。Buttheceaselessactivityoftheirowninherentnaturemakesthematthesametimemomentsofanorganicunity，wheretheynotmerelydonotcontradictoneanother，butwhereoneisasnecessaryastheother；andthisequalnecessityofallmomentsconstitutesaloneandtherebythelifeofthewhole。Butcontradictionasbetweenphilosophicalsystemsisnotwonttobeconceivedinthisway；ontheotherhand，themindperceivingthecontradictiondoesnotcommonlyknowhowtorelieveitorkeepitfreefromitsonesidedness，andtorecognizeinwhatseemsconflictingandinherentlyantagonisticthepresenceofmutuallynecessarymoments。
Thedemandforsuchexplanations，asalsotheattemptstosatisfythisdemand，veryeasily，passfortheessentialbusinessphilosophyhastoundertake。Wherecouldtheinmosttruthofaphilosophicalworkbefoundbetterexpressedthaninitspurposesandresults?andinwhatwaycouldthesebemoredefinitelyknownthanthroughtheirdistinctionfromwhatisproducedduringthesameperiodbyothersworkinginthesamefield?If，however，suchprocedureistopassformorethanthebeginningofknowledge，ifitistopassforactuallyknowing，thenwemust，inpointoffact，lookonitasadeviceforavoidingtherealbusinessatissue，anattempttocombinetheappearanceofbeinginearnestandtakingtroubleaboutthesubjectwithanactualneglectofthesubjectaltogether。Fortherealsubject-matterisnotexhaustedinitspurpose，butinworkingthematterout；noristhemereresultattainedtheconcretewholeitself，buttheresultalongwiththeprocessofarrivingatit。Thepurposeofitselfisalifelessuniversal，justasthegeneraldriftisamereactivityinacertaindirection，whichisstillwithoutitsconcreterealization；andthenakedresultisthecorpseofthesystemwhichhasleftitsguidingtendencybehindit。Similarly，thedistinctivedifferenceofanythingisrathertheboundary，thelimit，ofthesubject；itisfoundatthatpointwherethesubject-matterstops，oritiswhatthissubject-matterisnot。Totroubleoneselfinthisfashionwiththepurposeandresults，andagainwiththedifferences，thepositionstakenupandjudgmentspassedbyonethinkerandanother，isthereforeaneasiertaskthanperhapsitseems。
Forinsteadoflayingholdofthematterinhand，aprocedureofthatkindisallthewhileawayfromthesubjectaltogether。Insteadofdwellingwithinitandbecomingabsorbedbyit，knowledgeofthatsortisalwaysgraspingatsomethingelse；suchknowledge，insteadkeepingtothesubject-matterandgivingitselfuptoit，nevergetsawayfromitself。Theeasiestthingofallistopassjudgmentsonwhathasasolidsubstantialcontent；itismoredifficulttograspit，andmostofalldifficulttodobothtogetherandproducethesystematicexpositionofit。
ThebeginningofcultureandofthestruggletopassoutoftheunbrokenimmediacyofnaivePsychicallifehasalwaystobemadebyacquiringknowledgeofuniversalprinciplesandpointsofview，bystriving，inthefirstinstance，toworkupsimplytothethoughtofthesubject-matteringeneral，notforgettingatthesametimetogivereasonsforsupportingitorrefutingit，toapprehendtheconcreterichesandfullnesscontainedinitsvariousdeterminatequalities，andtoknowhowtofurnishacoherent，orderlyaccountofitandaresponsiblejudgmentuponit。Thisbeginningofmentalcultivationwill，however，verysoonmakewayfortheearnestnessofactuallifeinallitsfullness，whichleadstoalivingexperienceofthesubject-matteritself；andwhen，inaddition，conceptualthoughtstrenuouslypenetratestotheverydepthsofitsmeaning，suchknowledgeandstyleofjudgmentwillkeeptheirclueplaceineverydaythoughtandconversation。
2。TheelementoftruthistheConcept/Notion(Begriff)，anditstrueformthescientificsystemThesystematicdevelopmentoftruthinscientificformcanalonebethetrueshapeinwhichtruthexists。Tohelptobringphilosophynearertotheformofscience-thatgoalwhereitcanlayasidethenameofloveofknowledgeandbeactualknowledge-thatiswhatIhavesetbeforeme。Theinnernecessitythatknowledgeshouldbescienceliesinitsverynature；andtheadequateandsufficientexplanationforthisliessimplyandsolelyinthesystematicexpositionOfphilosophyitself。
Theexternalnecessity，however，sofarasthisisapprehendedinauniversalway，andapartfromtheaccidentofthepersonalelementandtheparticularoccasioninginfluencesaffectingtheindividual，isthesameastheinternal:itliesintheformandshapeinwhichtheprocessoftimepresentstheexistenceofitsmoments。Toshowthatthetimeprocessdoesraisephilosophytothelevelofscientificsystemwould，therefore，betheonlytruejustificationoftheattemptswhichaimatprovingthatphilosophymustassumethischaracter；becausethetemporalprocesswouldthusbringoutandlaybarethenecessityofit，nay，more，wouldatthesametimebecarryingoutthatveryaimitself。
Whenwestatethetrueformoftruthtobeitsscientificcharacter-or，whatisthesamething，whenitismaintainedthattruthfindsthemediumofitsexistenceinnotionsorconceptionsalone-Iknowthatthisseemstocontradictanideawithallitsconsequenceswhichmakesgreatpretensionsandhasgainedwidespreadacceptanceandconvictionatthepresenttime。Awordofexplanationconcerningthiscontradictionseems，therefore，notoutofplace，eventhoughatthisstageitcanamounttonomorethanadogmaticassuranceexactlyliketheviewweareopposing。If，thatistosay，truthexistsmerelyinwhat，orratherexistsmerelyaswhat，iscalledatonetimeintuition，atanotherimmediateknowledgeoftheAbsolute，Religion，Being-notbeinginthecentreofdivinelove，buttheveryBeingofthiscentre，oftheAbsoluteitself-fromthatpointofviewitisrathertheoppositeofthenotionalorconceptualformwhichwouldberequiredforsystematicphilosophicalexposition。TheAbsoluteonthisviewisnottobegraspedinconceptualform，butfelt，intuited；itisnotitsconception，butthefeelingofitandintuitionofitthataretohavethesayandfindexpression。
3。PresentpositionofthespiritIfweconsidertheappearanceofaclaimlikethisinitsmoregeneralsetting，andlookatthelevelwhichtheself-consciousmindatpresentoccupies，weshallfindthatself-consciousnesshasgotbeyondthesubstantialfullnessoflife，whichitusedtocarryonintheelementofthought-beyondthestateofimmediacyofbelief，beyondthesatisfactionandsecurityarisingfromtheassurancewhichconsciousnesspossessedofbeingreconciledwithultimaterealityandwithitsall。pervadingpresence，withinaswellaswithout。Self-consciousmindhasnotmerelypassedbeyondthattotheoppositeextremeofinsubstantialreflectionofselfintoself，butbeyondthistoo。Ithasnotmerelylostitsessentialandconcretelife，itisalsoconsciousofthislossandofthetransitoryfinitudecharacteristicofitscontent。Turningawayfromthehusksithastofeedon，andconfessingthatitliesinwickednessandsin，itrevilesitselfforsodoing，andnowdesiresfromphilosophynotsomuchtobringittoaknowledgeofwhatitis，astoobtainonceagainthroughphilosophytherestorationofthatsenseofsolidityandsubstantialityofexistenceithaslost。Philosophyisthusexpectednotsomuchtomeetthiswantbyopeningupthecompactsolidityofsubstantialexistence，andbringingthistothelightandlevelofself-consciousness-isnotsomuchtobringchaoticconsciouslifebacktotheorderlywaysofthought，andthesimplicityofthenotion，astoruntogetherwhatthoughthasdividedasundersuppressthenotionwithitsdistinctions，andrestorethefeelingofexistence。Whatitwantsfromphilosophyisnotsomuchinsightasedification。Thebeautifultheholy，theeternal，religion，love-thesearethebaitrequiredtoawakenthedesiretobite:notthenotion，butecstasy，notthemarchofcoldnecessityinthesubject-matter，butfermentandenthusiasm-thesearetobethewaysbywhichthewealthoftheconcretesubstanceistobestoredandincreasinglyextended。
Withthisdemandtheregoesthestrenuouseffort，almostperfervidlyzealousinitsactivity，torescuemankindfrombeingsunkeninwhatissensuous，vulgar，andoffleetingimportance，andtoraisemen\'seyestothestars；asifmenhadquiteforgottenthedivine，andwereonthevergeoffindingsatisfaction，likeworms，inmudandwater。Timewaswhenmanhadaheaven，deckedandfittedoutwithendlesswealthofthoughtsandpictures。Thesignificanceofallthatis，layinthethreadoflightbywhichitwasattachedtoheaven；insteadofdwellinginthepresentasitishereandnow，theeyeglancedawayoverthepresenttotheDivine，away，sotosay，toapresentthatliesbeyond。Themind\'sgazehadtobedirectedundercompulsiontowhatisearthly，andkeptfixedthere；andithasneededalongtimetointroducethatclearness，whichonlycelestialrealitieshad，intothecrassnessandconfusionshroudingthesenseofthings，earthly，andtomakeattentiontotheimmediatepresentassuch，whichwascalledExperience，ofinterestandofvalue。Nowwehaveapparentlytheneedfortheoppositeofallthis；man\'smindandinterestaresodeeplyrootedintheearthlythatwerequirealikepowertohavethemraisedabovethatlevel。Hisspiritshowssuchpovertyofnaturethatitseemstolongforthemerepitifulfeelingofthedivineintheabstract，andtogetrefreshmentfromthat，likeawandererinthedesertcravingforthemerestmouthfulofwater。Bythelittlewhichcanthussatisfytheneedsofthehumanspiritwecanmeasuretheextentofitsloss。
Thiseasycontentmentinreceiving，orstinginessingiving，doesnotsuitthecharacterofscience。
Themanwhoonlyseeksedification，whowantstoenvelopinmistthemanifolddiversityofhisearthlyexistenceandthought，andcravesafterthevagueenjoymentofthisvagueandindeterminateDivinity-hemaylookwherehelikestofindthis:hewilleasilyfindforhimselfthemeanstoprocuresomethinghecanraveoverandpuffhimselfupwithal。Butphilosophymustbewareofwishingtobeedifying。
Stilllessmustthiskindofcontentment，whichholdsscienceincontempt，takeuponitselftoclaimthatravingobscurantismofthissortissomethinghigherthanscience。Theseapocalypticutterancespretendtooccupytheverycentreandthedeepestdepths；theylookaskanceatalldefinitenessandprecisenessmeaning；andtheydeliberatelyholdbackfromconceptualthinkingandtheconstrainingnecessitiesofthought，asbeingthesortofreflectionwhich，theysay，canonlyfeelathomeinthesphereoffinitude。Butjustasthe-reisabreadthwhichisemptiness，thereisadepthwhichisemptytoo:aswemayhaveanextensionofsubstancewhichoverflowsintofinitemultiplicitywithoutthepowerofkeepingthemanifoldtogether，inthesamewaywemayhaveaninsubstantialintensitywhich，keepingitselfinasmereforcewithoutactualexpression，isnobetterthansuperficiality。Theforceofmindisonlyasgreatasitsexpression；itsdepthonlyasdeepasitspowertoexpandandloseitselfwhenspendingandgivingoutitssubstance。Moreover，whenthisunreflectiveemotionalknowledgemakesapretenceofhavingimmerseditsownveryselfinthedepthsoftheabsoluteBeing，andofphilosophizinginallholinessandtruth，ithidesfromitselfthefactthatinsteadofdevotiontoGod，itrather，bythiscontemptforallmeasurableprecisionanddefiniteness，simplyattestsinitsowncasethefortuitouscharacterofitscontent，andintheotherendowsGodwithitsowncaprice。Whensuchmindscommitthemselvestotheunrestrainedfermentofsheeremotion，theythinkthat，byputtingaveiloverself-consciousness，andsurrenderingallunderstanding，theyarethusGod\'sbelovedonestowhomHegivesHiswisdominsleep。Thisisthereason，too，thatinpointoffact，whattheydoconceiveandbringforthinsleepisdreams。
Fortherestitisnotdifficulttoseethatourepochisabirth-time，andaperiodoftransition。Thespiritofmanhasbrokenwiththeoldorderofthingshithertoprevailing，andwiththeoldwaysofthinking，andisinthemindtoletthemallsinkintothedepthsofthepastandtosetaboutitsowntransformation。Itisindeedneveratrest，butcarriedalongthestreamofprogresseveronward。
Butitishereasinthecaseofthebirthofachild；afteralongperiodofnutritioninsilence，thecontinuityofthegradualgrowthinsize，ofquantitativechange，issuddenlycutshortbythefirstbreathdrawn-thereisabreakintheprocess，aqualitativechangeandthechildisborn。Inlikemannerthespiritofthetime，growingslowlyandquietlyripeforthenewformitistoassume，disintegratesonefragmentafteranotherofthestructureofitspreviousworld。Thatitistotteringtoitsfallisindicatedonlybysymptomshereandthere。Frivolityandagainennui，whicharespreadingintheestablishedorderofthings，theundefinedforebodingofsomethingunknown-allthesebetokenthatthereissomethingelseapproaching。Thisgradualcrumblingtopieces，whichdidnotalterthegenerallookandaspectofthewhole，isinterruptedbythesunrise，which，inaflashandatasinglestroke，bringsto-viewtheformandstructureofthenewworld。
Butthisnewworldisperfectlyrealizedjustaslittleasthenew-bornchild；anditisessentialtobearthisinmind。Itcomesonthestagetobeginwithinitsimmediacy，initsbaregenerality。A
buildingisnotfinishedwhenitsfoundationislaid；andjustaslittle，istheattainmentofageneralnotionofawholethewholeitself。Whenwewanttoseeanoakwithallitsvigouroftrunk，itsspreadingbranches，andmassoffoliage，wearenotsatisfiedtobeshownanacorninstead。Inthesamewayscience，thecrowninggloryofaspiritualworld，isnotfoundcompleteinitsinitialstages。
Thebeginningofthenewspiritistheoutcomeofawidespreadrevolutioninmanifoldformsofspiritualculture；itistherewardwhichcomesafterachequeredanddeviouscourseofdevelopment，andaftermuchstruggleandeffort。Itisawholewhich，afterrunningitscourseandlayingbareallitscontent，returnsagaintoitself；itistheresultantabstractnotionofthewhole。Buttheactualrealizationofthisabstractwholeisonlyfoundwhenthosepreviousshapesandforms，whicharenowreducedtoidealmomentsofthewhole，aredevelopedanewagain，butdevelopedandshapedwithinthisnewmedium，andwiththemeaningtheyhavetherebyacquired。
4。Theprincipleisnotthecompletion；againstformalismWhilethenewworldmakesitsfirstappearancemerelyingeneraloutline，merelyasawholelyingconcealedandhiddenwithinabareabstraction，thewealthofthebygonelife，ontheotherhand，isstillconsciouslypresentinrecollection。Consciousnessmissesinthenewformthedetailedexpanseofcontent；butstillmorethedevelopedexpressionofformbywhichdistinctionsaredefinitelydeterminedandarrangedintheirpreciserelations。Withoutthislastfeaturesciencehasnogeneralintelligibility，andhastheappearanceofbeinganesotericpossessionofafewindividuals—anesotericpossession，becauseinthefirstinstanceitisonlytheessentialprincipleornotionofscience，onlyitsinnernaturethatistobefound；andapossessionoffewindividuals，because，atitsfirstappearance，itscontentisnotelaboratedandexpandedindetail，andthusitsexistenceisturnedintosomethingparticular。Onlywhatisperfectlydeterminateinformisatthesametimeexoteric，comprehensible，andcapableofbeinglearnedandpossessedbyeverybody。Intelligibilityistheforminwhichscienceisofferedtoeveryone，andistheopenroadtoitmadeplainforall。Toreachrationalknowledgebyourintelligenceisthejustdemandofthemindwhichcomestoscience。Forintelligence，understanding(Verstand)，isthinking，pureactivityoftheselfingeneral；
andwhatisintelligible(Verst?ndige)issomethingfromthefirstfamiliarandcommontothescientificandunscientificmindalike，enablingtheunscientificmindtoenterthedomainofscience。
Science，atitscommencement，whenasyetithasreachedneitherdetailedcompletenessnorperfectionofform，isexposedtoblameonthataccount。Butitwouldbeasunjusttosupposethisblametoattachtoitsessentialnature，asitisinadmissiblenottobereadytorecognizethedemandforthatfurtherdevelopmentinfullerdetail。Inthecontrastandoppositionbetweenthesetwoaspects(theinitialandthedevelopedstagesofscience)seemstoliethecriticalknotwhichscientificcultureatpresentstrugglestoloosen，andaboutwhichsofaritisnotveryclear。Onesideparadesthewealthofitsmaterialandtheintelligibilityofitsideas；theotherpourscontemptatanyrateonthelatter，andmakesaparadeoftheimmediateintuitiverationalityanddivinequalityofitscontent。Althoughthefirstisreducedtosilence，perhapsbytheinnerforceoftruthalone，perhaps，too，bythenoisyblusteroftheotherside，andeventhoughhavingregardtothereasonandnatureofthecaseitdidfeeloverborne，yetitdoesnotthereforefeelsatisfiedasregardsthosedemandsforgreaterdevelopment；forthosedemandsarejust，butstillunfulfilled。Itssilenceisdueonlyinparttothevictoryoftheotherside；itishalfduetothatwearinessandindifferencewhichareusuallytheconsequencewhenexpectationsarebeingconstantlyawakenedbypromiseswhicharenotfollowedupbyperformance。
Theothersidenodoubtattimesmakesaneasyenoughmatterofhavingavastexpanseofcontent。Theyhaulontotheirterritoryalotofmaterial，that，namely，whichisalreadyfamiliarandarrangedillorder；andsincetheyareconcernedmoreespeciallyaboutwhatisexceptional，strange，andcurious，theyseemallthemoretobeinpossessionoftherest，whichknowledgeinitsownwaywasfinishedanddonewith，aswellastohavecontroloverwhatwasunregulatedanddisorderly。HenceeverythingappearsbroughtwithinthecompassoftheAbsoluteIdea，whichseemsthustoberecognizedineverything，andtohavesucceededinbecomingasysteminextensoofscientificknowledge。Butifwelookmorecloselyatthisexpandedsystemwefindthatithasnotbeenreachedbyoneandthesameprincipletakingshapeindiverseways；itistheshapelessrepetitionofoneandthesameidea，whichisappliedinanexternalfashiontodifferentmaterial，thewearisomereiterationofitkeepingupthesemblanceofdiversity。TheIdea，whichbyitselfisnodoubtthetruth，reallynevergetsanyfartherthanjustwhereitbegan，aslongasthedevelopmentofitconsistsinnothingelsethansucharepetitionofthesameformula。Iftheknowingsubjectcarriesroundeverywheretheoneinertabstractform，takingupinexternalfashionwhatevermaterialcomeshisway，anddippingitintothiselement，thenthiscomesaboutasneartofulfillingwhatiswanted-viz。aself-originationofthewealthofdetail，andaself-determiningdistinctionofshapesandforms-asanychancefanciesaboutthecontentinquestion。Itisratheramonochromeformalism，whichonlyarrivesatdistinctioninthematterithastodealwith，becausethisisalreadypreparedandwellknown。
ThismonotonousnessandabstractuniversalityaremaintainedtobetheAbsolute。ThisformalisminsiststhattobedissatisfiedtherewitharguesanincapacitytograspthestandpointoftheAbsolute，andkeepafirmholdonit。Ifitwasoncethecasethatthebarepossibilityofthinkingofsomethinginsomeotherfashionwassufficienttorefuteagivenidea，andthenakedpossibility，thebaregeneralthought，possessedandpassedfortheentiresubstantivevalueofactualknowledge；
similarlywefindhereallthevalueascribedtothegeneralideainthisbareformwithoutconcreterealization；andweseehere，too，thestyleandmethodofspeculativecontemplationidentifiedwithdissipatingand。resolvingwhatisdeterminateanddistinct，orratherwithhurlingitdown，withoutmoreadoandwithoutanyjustification，intotheabyssofvacuity。ToconsideranyspecificfactasitisintheAbsolute，consistshereinnothingelsethansayingaboutitthat，whileitisnowdoubtlessspokenofassomethingspecific，yetintheAbsolute，intheabstractidentityA=A，thereisnosuchthingatall，foreverythingisthereallone。Topitthissingleassertion，that“intheAbsoluteallisone“，againsttheorganizedwholeofdeterminateandcompleteknowledge，orofknowledgewhichatleastaimsatanddemandscompletedevelopment-togiveoutitsAbsoluteasthenightinwhich，aswesay，allcowsareblack-thatistheveryna?vetéofemptinessofknowledge。
Theformalismwhichhasbeendeprecatedanddespisedbyrecentphilosophy，andwhichhasarisenoncemoreinphilosophyitself，willnotdisappearfromscience，eventhoughitsinadequacyisknownandfelt，tilltheknowledgeofabsoluterealityhasbecomequiteclearastowhatitsowntruenatureconsistsin。Havinginmindthatthegeneralideaofwhatistobedone，ifitprecedestheattempttocarryitout，facilitatesthecomprehensionofthisprocess，itisworthwhiletoindicateheresomeroughideaofit，withthehopeatthesametimethatthiswillgiveustheopportunitytosetasidecertainformswhosehabitualpresenceisahindranceinthewayofspeculativeknowledge。
5。Theabsoluteissubject—
Inmyview-aviewwhichthedevelopedexpositionofthesystemitselfcanalonejustify-everythingdependsongraspingandexpressingtheultimatetruthnotasSubstancebutasSubjectaswell。Atthesametimewemustnotethatconcretesubstantialityimplicatesandinvolvestheuniversalortheimmediacyofknowledgeitself，aswellasthatimmediacywhichisbeing，orimmediacyquaobjectforknowledge。IfthegenerationwhichheardGodspokenofastheOneSubstancewasshockedandrevoltedbysuchacharacterizationofhisnature，thereasonlaypartlyintheinstinctivefeelingthatinsuchaconceptionself-consciousnesswassimplysubmerged，andnotpreserved。Butpartly，again，theoppositeposition，whichmaintainsthinkingtobemerelysubjectivethinking，abstractuniversalityassuch，isexactlythesamebareuniformity，isundifferentiated，unmovedsubstantiality。Andevenif，inthethirdplace，thoughtcombineswithitselfthebeingofsubstance，andconceivesimmediacyorintuition(Anschauung)asthinking，itisstillaquestionwhetherthisintellectualintuitiondoesnotfallbackintothatinert，abstractsimplicity，andexhibitandexpoundrealityitselfinanunrealmanner。
6。—andwhatthisisThelivingsubstance，further，isthatbeingwhichistrulysubject，or，whatisthesamething，istrulyrealizedandactual(wirklich)solelyintheprocessofpositingitself，orinmediatingwithitsownselfitstransitionsfromonestateorpositiontotheopposite。Assubjectitispureandsimplenegativity，andjustonthataccountaprocessofsplittingupwhatissimpleandundifferentiated，aprocessofduplicatingandsettingfactorsinopposition，which[process]inturnisthenegationofthisindifferentdiversityandoftheoppositionoffactorsitentails。Truerealityismerelythisprocessofreinstatingself-identity，ofreflectingintoitsownselfinandfromitsother，andisnotanoriginalandprimalunityassuch，notanimmediateunityassuch。Itistheprocessofitsownbecoming，thecirclewhichpresupposesitsendasitspurpose，andhasitsendforitsbeginning；itbecomesconcreteandactualonlybybeingcarriedout，andbytheenditinvolves。
ThelifeofGodanddivineintelligence，then，can，ifwelike，bespokenofaslovedisportingwithitself；butthisideafallsintoedification，andevensinksintoinsipidity，ifitlackstheseriousness，thesuffering，thepatience，andthelabourofthenegative。Persethedivinelifeisnodoubtundisturbedidentityandonenesswithitself，whichfindsnoseriousobstacleinothernessandestrangement，andnoneinthesurmountingofthisestrangement。Butthis“perse“isabstractgenerality，whereweabstractfromitsrealnature，whichconsistsinitsbeingobjective。toitself，consciousofitselfonitsownaccount(fürsichzusein)；andwhereconsequentlyweneglectaltogethertheself-movementwhichistheformalcharacterofitsactivity。Iftheformisdeclaredtocorrespondtotheessence，itisjustforthatreasonamisunderstandingtosupposethatknowledgecanbecontentwiththe“perse“，theessence，butcandowithouttheform，thattheabsoluteprinciple，orabsoluteintuition，makesthecarryingoutoftheformer，orthedevelopmentofthelatter，needless。Preciselybecausetheformisasnecessarytotheessenceastheessencetoitself，absoluterealitymustnotbeconceivedofandexpressedasessencealone，i。e。asimmediatesubstance，oraspureself-intuitionoftheDivine，butasformalso，andwiththeentirewealthofthedevelopedform。Onlythenisitgraspedandexpressedasreallyactual。
