IV
TheTruthwhichConsciousCertaintyofSelfRealises1。ConsciousnessInItselfINthekindsofcertaintyhithertoconsidered，thetruthforconsciousnessissomethingotherthanconsciousnessitself。Theconception，however，ofthistruthvanishesinthecourseofourexperienceofit。Whattheobjectimmediatelywasinitself—whethermerebeinginsense-certainty，aconcretethinginperception，orforceinthecaseofunderstanding—itturnsout，intruth，nottobethisreally；butinstead，thisinherentnature(Ansich)provestobeawayinwhichitisforanother。Theabstractconceptionoftheobjectgiveswaybeforetheactualconcreteobject，orthefirstimmediateideaiscancelledinthecourseofexperience。Merecertaintyvanishedinfavourofthetruth。Therehasnowarisen，however，whatwasnotestablishedinthecaseofthesepreviousrelationships，viz。acertaintywhichisonaparwithitstruth，forthecertaintyistoitselfitsownobject，andconsciousnessistoitselfthetruth。Otherness，nodoubt，isalsofoundthere；consciousness，thatis，makesadistinction；butwhatisdistinguishedisofsuchakindthatconsciousness，atthesametime，holdsthereisnodistinctionmade。Ifwecallthemovementofknowledgeconception，andknowledge，quasimpleunityorEgo，theobject，weseethatnotonlyforus[tracingtheprocess]，butlikewiseforknowledgeitself，theobjectcorrespondstotheconception；or，ifweputitintheotherformandcallconceptionwhattheobjectisinitself，whileapplyingthetermobjecttowhattheobjectisquaobjectorforanother，itisclearthatbeing“in-itself“andbeing“foranother“areherethesame。Fortheinherentbeing(Ansich)isconsciousness；yetitisstilljustasmuchthatforwhichanother(viz。whatis“in-itself“)is。Anditisforconsciousnessthattheinherentnature(Ansich)oftheobject，andits“beingforanother“areoneandthesame。Egoisthecontentoftherelation，anditselftheprocessofrelating。ItisEgoitselfwhichisopposedtoanotherand，atthesametime，reachesoutbeyondthisother，whichotherisallthesametakentobeonlyitself。
Withself-consciousness，then，wehavenowpassedintothenativelandoftruth，intothatkingdomwhereitisathome。Wehavetoseehowtheformorattitudeofself-consciousnessinthefirstinstanceappears。Whenweconsiderthisnewformandtypeofknowledge，theknowledgeofself，initsrelationtothatwhichpreceded，namely，theknowledgeofanother，wefind，indeed，thatthislatterhasvanished，butthatitsmomentshave，atthesametime，beenpreserved；andthelossconsistsinthis，thatthosemomentsareherepresentastheyareimplicitly，astheyareinthemselves。Thebeingwhich“meaning“dealtwith，particularityandtheuniversalityofperceptionopposedtoit，asalsotheempty，innerregionofunderstanding-thesearenolongerpresentassubstantialelements(Wesen)，butasmomentsofself-consciousness，i。e。asabstractionsordifferences，whichare，atthesametime，ofnoaccountforconsciousnessitself，orarenotdifferencesatall，andarepurelyvanishingentities(Wesen)。
Whatseemstohavebeenlost，then，isonlytheprincipalmoment，viz。thesimplefactofhavingindependentsubsistenceforconsciousness。But，inreality，self-consciousnessisreflexionoutofthebarebeingthatbelongstotheworldofsenseandperception，andisessentiallythereturnoutofotherness。Asself-consciousness，itismovement。Butwhenitdistinguishesonlyitsselfassuchfromitself，distinctionisstraightwaytakentobesupersededinthesenseofinvolvingotherness。
Thedistinctionisnot，andself-consciousnessisonlymotionlesstautology，EgoisEgo，IamI。
Whenforself-consciousnessthedistinctiondoesnotalsohavetheshapeofbeing，itisnotself-consciousness。Forself-consciousness，then，othernessisafact，itdoesexistasadistinctmoment；buttheunityofitselfwiththisdifferenceisalsoafactforself-consciousness，andisaseconddistinctmoment。Withthatfirstmoment，self-consciousnessoccupiesthepositionofconsciousness，andthewholeexpanseoftheworldofsenseisconservedasitsobject，butatthesametimeonlyasrelatedtothesecondmoment，theunityofself-consciousnesswithitself。And，consequently，thesensibleworldisregardedbyself-consciousnessashavingasubsistencewhichis，however，onlyappearance，orformsadistinctionfromself-consciousnessthatpersehasnobeing。Thisoppositionofitsappearanceanditstruthfindsitsrealessence，however，onlyinthetruth—intheunityofself-consciousnesswithitself。Thisunitymustbecomeessentialtoself-consciousness，i。e。self-consciousnessisthestateofDesireingeneral。Consciousnesshas，quaself-consciousness，henceforthatwofoldobject—theoneimmediate，theobjectofsense-certaintyandofperception，which，however，isherefoundtobemarkedbythecharacterofnegation；thesecond，viz。itself，whichisthetrueessence，andisfoundinthefirstinstanceonlyintheoppositionofthefirstobjecttoit。Self-consciousnesspresentsitselfhereastheprocessinwhichthisoppositionisremoved，andonenessoridentitywithitselfestablished。
2。LifeForusorimplicitly，theobject，whichisthenegativeelementforself-consciousness，hasonitssidereturnedintoitself，justasontheotherside-consciousnesshasdone。Throughthisreflexionintoself，theobjecthasbecomeLife。Whatself-consciousnessdistinguishesashavingabeingdistinctfromitself，hasinittoo，sofarasitisaffirmedtobe，notmerelytheaspectofsense-certaintyandperception；itisabeingreflectedintoitself，andtheobjectofimmediatedesireissomethingliving。
Fortheinherentreality(Ansich)，thegeneralresultoftherelationoftheunderstandingtotheinnernatureofthings，isthedistinguishingofwhatcannotbedistinguished，oristheunityofwhatisdistinguished。Thisunity，however，is，aswesaw，justasmuchitsrecoilfromitself；andthisconceptionbreaksasunderintotheoppositionofself-consciousnessandlife:theformeristheunityforwhichtheabsoluteunityofdifferencesexists，thelatter，however，isonlythisunityitself，sothattheunityisnotatthesametimeforitself。Thus，accordingtotheindependencepossessedbyconsciousness，istheindependencewhichitsobjectinitselfpossesses。Self-consciousness，whichisabsolutelyforitself，andcharacterizesitsobjectdirectlyasnegative，orisprimarilydesire，willreally，therefore，findthroughexperiencethisobject\'sindependence。
Thedeterminationoftheprincipleoflifeasobtainedfromtheconceptionorgeneralresultwithwhichweenterthisnewsphere，issufficienttocharacterizeit，withoutitsnaturebeingevolvedfurtheroutofthatnotion。Itscircuitiscompletedinthefollowingmoments。Theessentialelement(Wesen)isinfinitudeasthesupersessionofalldistinctions，thepurerotationonitsownaxis，itselfatrestwhilebeingabsolutelyrestlessinfinitude，theveryself-dependenceinwhichthedifferencesbroughtoutintheprocessarealldissolved，thesimplerealityoftime，whichinthisself-identityhasthesolidformandshapeofspace。Thedifferences，however，allthesameholdasdifferencesinthissimpleuniversalmedium；forthisuniversalfluxexercisesitsnegativeactivitymerelyinthatitisthesublationofthem；butitcouldnottranscendthemunlesstheyhadasubsistenceoftheirown。
Preciselythisfluxisitself，asself-identicalindependence，theirsubsistenceortheirsubstance，inwhichtheyaccordinglyaredistinctmembers，partswhichhavebeingintheirownright。Beingnolongerhasthesignificanceofmereabstractbeing，norhastheirnakedessencethemeaningofabstractuniversality:theirbeingnowisjustthatsimplefluentsubstanceofthepuremovementwithinitself。Thedifference，however，ofthesemembersinterseconsists，ingeneral，innoothercharacteristicthanthatofthemomentsofinfinitude，orofthemeremovementitself。
Theindependentmembersexistforthemselves。Tobethusforthemselves，however，isreallyasmuchtheirreflexiondirectlyintotheunity，asthisunityisthebreakingasunderintoindependentforms。Theunityissunderedbecauseitisabsolutelynegativeorinfiniteunity；andbecauseitissubsistence，differencelikewisehasindependenceonlyinit。Thisindependenceoftheformappearsasadeterminateentity，aswhatisforanother，fortheformissomethingdisunited；andthecancellingofdiremptiontakeseffecttothatextentthroughanother。Butthissublationliesjustasmuchintheactualformitself。Forjustthatfluxisthesubstanceoftheindependentforms。Thissubstance，however，isinfinite，andhencetheformitselfinitsverysubsistenceinvolvesdiremption，orsublationofitsexistenceforitself。
Ifwedistinguishmoreexactlythemomentscontainedhere，weseethatwehaveasfirstmomentthesubsistenceoftheindependentforms，orthesuppressionofwhatdistinctioninherentlyinvolves，viz。thattheformshavenobeingperse，andnosubsistence。Thesecondmoment，however，isthesubjectionofthatsubsistencetotheinfinitudeofdistinction。Inthefirstmomentthereisthesubsisting，persistingmodeorform；byitsbeinginitsownright，orbyitsbeinginitsdeterminateshapeaninfinitesubstance，itcomesforwardinoppositiontotheuniversalsubstance，disownsthisfluentcontinuitywiththatsubstance，andinsiststhatitisnotdissolvedinthisuniversalelement，butratheronthecontrarypreservesitselfbyandthroughitsseparationfromthisitsinorganicnature，andbythefactthatitconsumesthisinorganicnature。Lifeintheuniversalfluidmedium，quietly，silentlyshapingandmouldinganddistributingtheformsinalltheirmanifolddetail，becomesbythatveryactivitythemovementofthoseforms，orpassesintolifequaProcess。Themereuniversalfluxisheretheinherentbeing；theouterbeing，the“other“，isthedistinctionoftheformsassumed。Butthisflux，thisfluentcondition，becomesitselftheotherinvirtueofthisverydistinction；becausenowitexists“for“ormrelationtothatdistinction，whichisself-conditionedandself-contained(anundfürsich)，andconsequentlyistheendless，infinitemovementbywhichthatstablemediumisconsumed—islifeasliving。
Thisinversionofcharacter，however，isonthataccountagaininvertednessinitselfassuch。Whatisconsumedistheessentialreality:theIndividuality，whichpreservesitselfattheexpenseoftheuniversalandgivesitselfthefeelingofitsunitywithitself，preciselytherebycancelsitscontrastwiththeother，bymeansofwhichitexistsforitself。Theunitywithself，whichitgivesitself，isjustthefluentcontinuityofdifferences，oruniversaldissolution。But，conversely，thecancellingofindividualsubsistenceatthesametimeproducesthesubsistence。Forsincetheessenceoftheindividualform-universallife-andtheself-existententitypersearesimplesubstance，theessence，byputtingtheotherwithinitself，cancelsthisitsownsimplicityoritsessence，i。e。itsundersthatsimplicity；
andthisdisruptionoffluentundifferentiatedcontinuityisjustthesettingup，theaffirmation，ofindividuality。Thesimplesubstanceoflife，therefore，isthediremptionofitselfintoshapesandforms，andatthesametimethedissolutionofthesesubstantialdifferences；andtheresolutionofthisdiremptionisjustasmuchaprocessofdiremption，ofarticulating。Thusboththesidesoftheentiremovementwhichwerebeforedistinguished，viz。，thesettingupofindividudlformslyingapartandundisturbedintheuniversalmediumofindependentexistence，andtheprocessoflife-collapseintooneanother。Thelatterisjustasmuchaformationofindependentindividualshapes，asitisawayofcancellingashapeassumed；andtheformer，thesettingupofindividualforms，isasmuchacancellingasanarticulationofthem。Thefluent，continuouselementisitselfonlytheabstractionoftheessentialreality，oritisactualonlyasadefiniteshapeorform；andthatitarticulatesitselfisoncemoreabreakingupofthearticulatedform，oradissolutionofit。TheentirecircuitofthisactivityconstitutesLife。Itisneitherwhatisexpressedtobeginwith，theimmediatecontinuityandconcretesolidityofitsessentialnature；northestable，subsistingform，thediscreteindividualwhichexistsonitsownaccount；northebareprocessofthisform；noragainisitthesimplecombinationofallthesemoments。Itisnoneofthese；itisthewholewhichdevelopsitself，resolvesitsowndevelopment，andinthismovementsimplypreservesitself。
Sincewestartedfromthefirstimmediateunity，andreturnedthroughthemomentsofform-determination，andofprocess，totheunityofboththesemoments，andthusagainbacktothefirstsimplesubstance，weseethatthisreflectedunityisotherthanthefirst。Asopposedtothatimmediateunity，theunityexpressedasamodeofbeing，thissecondistheuniversalunity，whichholdsallthesemomentssublatedwithinitself。Itisthesimplegenus，whichinthemovementoflifeitselfdoesnotexistinthissimplicityforitself；butinthisresultpointslifetowardswhatisotherthanitself，namely，towardsConsciousnessforwhichlifeexistsasthisunityorasgenus。
3。TheEgoandDesireThisotherlife，however，forwhichthegenusassuchexistsandwhichisgenusforitself，namely，self-consciousness，existsinthefirstinstanceonlyintheformofthissimple，essentialreality，andhasforobjectitselfquapureEgo。Inthecourseofitsexperience，whichwearenowtoconsider，thisabstractobjectwillgrowinrichness，andwillbeunfoldedinthewaywehaveseeninthecaseoflife。
Thesimpleegoisthisgenus，orthebareuniversal，forwhichthedifferencesareinsubstantial，onlybyitsbeingthenegativeessenceofthemomentswhichhaveassumedadefiniteandindependentform。Andself-consciousnessisthusonlyassuredofitselfthroughsublatingthisother，whichispresentedtoself-consciousnessasanindependentlife；self-consciousnessisDesire。Convincedofthenothingnessofthisother，itdefinitelyaffirmsthisnothingnesstobeforitselfthetruthofthisother，negatestheindependentobject，andtherebyacquiresthecertaintyofitsownself，astruecertainty，acertaintywhichithasbecomeawareofinobjectiveform。
Inthisstateofsatisfaction，however，ithasexperienceoftheindependenceofitsobject。Desireandthecertaintyofitsselfobtainedinthegratificationofdesire，areconditionedbytheobject；forthecertaintyexiststhroughcancellingthisother；inorderthatthiscancellingmaybeeffected，theremustbethisother。Self-consciousnessisthusunablebyitsnegativerelationtotheobjecttoabolishit；becauseofthatrelationitratherproducesitagain，aswellasthedesire。Theobjectdesiredis，infact，somethingotherthanself-consciousness，theessenceofdesire；andthroughthisexperiencethistruthhasbecomerealized。Atthesametime，however，self-consciousnessislikewiseabsolutelyforitself，existsonitsownaccount；anditissoonlybysublationoftheobject；
anditmustcometofeelitssatisfaction，foritisthetruth。Onaccountoftheindependenceoftheobject，therefore，itcanonlyattainsatisfactionwhenthisobjectitselfeffectuallybringsaboutnegationwithinitselfTheobjectmustperseeffectthisnegationofitself，foritisinherently(ansich)somethingnegative，andmustbefortheotherwhatitis。Sincetheobjectisinitsveryselfnegation，andinbeingsoisatthesametimeindependent，itisConsciousness。Inthecaseoflife，whichistheobjectofdesire，thenegationeitherliesinanother，namely，indesire，ortakestheformofdeterminatenessstandinginoppositiontoanotherexternalindividuumindifferenttoit，orappearsasitsinorganicgeneralnature。Theabovegeneralindependentnature，however，inthecaseofwhichnegationtakestheformofabsolutenegation，isthegenusassuchorasself-consciousness。Self-consciousnessattainsitssatisfactiononlyinanotherself-consciousness。
Itisinthesethreemomentsthatthenotionofself-consciousnessfirstgetscompleted:(a)pureundifferentiatedegoisitsfirstimmediateobject。(b)Thisimmediacyisitself，however，thoroughgoingmediation；ithasitsbeingonlybycancellingtheindependentobject，inotherwordsitisDesire。Thesatisfactionofdesireisindeedthereflexionofself-consciousnessintoitself，isthecertaintywhichhaspassedintoobjectivetruth。But(c)thetruthofthiscertaintyisreallytwofoldreflexion，thereduplicationofself-consciousness。Consciousnesshasanobjectwhichimplicatesitsownothernessoraffirmsdistinctionasavoiddistinction，andthereinisindependent。Theindividualformdistinguished，whichisonlyalivingform，certainlycancelsitsindependencealsointheprocessoflifeitself；butitceasesalongwithitsdistinctivedifferencetobewhatitis。Theobjectofself-consciousness，however，isstillindependentinthisnegativityofitself；andthusitisforitselfgenus，universalfluxorcontinuityintheverydistinctivenessofitsownseparateexistence；itisalivingself-consciousness。
Onlysoandonlythenisitself-consciousnessinactualfact；forherefirstofallitcomestohavetheunityofitselfinitsotherness。Egowhichistheobjectofitsnotion，isinpointoffactnot“object“。
Theobjectofdesire，however，isonlyindependent，foritistheuniversal，ineradicablesubstance，thefluentself-identicalessentialreality。Whenaself-consciousnessistheobject，theobjectisjustasmuchegoasobject。
WiththiswealreadyhavebeforeusthenotionofMindorSpirit。Whatconsciousnesshasfurthertobecomeawareof，istheexperienceofwhatmindis—thisabsolutesubstance，whichistheunityofthedifferentself-relatedandself-existentself-consciousnessesintheperfectfreedomandindependenceoftheiroppositionascomponentelementsofthatsubstance:Egothatis“we“，apluralityofEgos，and“we“thatisasingleEgo。Consciousnessfirstfindsinself-consciousness—
thenotionofmind—itsturning-point，whereitleavestheparti-colouredshowofthesensuousimmediate，passesfromthedarkvoidofthetranscendentandremotesuper-sensuous，andstepsintothespiritualdaylightofthepresent。
1。Cp。Prop?deutik，p。84ff。
2。Cp。Hegel\'sLogik，T。II。Absch。3。Kap。I-“dasLeben。”
A
IndependenceandDependenceofSelf-Consciousness:
LordshipandBondageSELF-CONSCIOUSNESSexistsinitselfandforitself，inthat，andbythefactthatitexistsforanotherself-consciousness；thatistosay，itisonlybybeingacknowledgedor“recognized“。Theconceptionofthisitsunityinitsduplication，ofinfinituderealizingitselfinself-consciousness，hasmanysidestoitandencloseswithinitelementsofvariedsignificance。Thusitsmomentsmustontheonehandbestrictlykeptapartindetaileddistinctiveness，and，ontheother，inthisdistinctionmust，atthesametime，alsobetakenasnotdistinguished，ormustalwaysbeacceptedandunderstoodintheiroppositesense。Thisdoublemeaningofwhatisdistinguishedliesinthenatureofself-consciousness:—ofitsbeinginfinite，ordirectlytheoppositeofthedeterminatenessinwhichitisfixed。ThedetailedexpositionofthenotionofthisspiritualunityinitsduplicationwillbringbeforeustheprocessofRecognition。
1。DuplicatedSelf-ConsciousnessSelf-consciousnesshasbeforeitanotherself-consciousness；ithascomeoutsideitself。Thishasadoublesignificance。Firstithaslostitsownself，sinceitfindsitselfasanotherbeing；secondly，ithastherebysublatedthatother，foritdoesnotregardtheotherasessentiallyreal，butseesitsownselfintheother。
Itmustcancelthisitsother。Todosoisthesublationofthatfirstdoublemeaning，andisthereforeaseconddoublemeaning。First，itmustsetitselftosublatetheotherindependentbeing，inordertherebytobecomecertainofitselfastruebeing，secondly，itthereuponproceedstosublateitsownself，forthisotherisitself。
Thissublationinadoublesenseofitsothernessinadoublesenseisatthesametimeareturninadoublesenseintoitsself。For，firstly，throughsublation，itgetsbackitself，becauseitbecomesonewithitselfagainthroughthecancellingofitsotherness；butsecondly，itlikewisegivesothernessbackagaintotheotherself-consciousness，foritwasawareofbeingintheother，itcancelsthisitsownbeingintheotherandthusletstheotheragaingofree。
Thisprocessofself-consciousnessinrelationtoanotherself-consciousnesshasinthismannerbeenrepresentedastheactionofonealone。Butthisactiononthepartoftheonehasitselfthedoublesignificanceofbeingatonceitsownactionandtheactionofthatotheraswell。Fortheotherislikewiseindependent，shutupwithinitself，andthereisnothinginitwhichisnottherethroughitself。Thefirstdoesnothavetheobjectbeforeitonlyinthepassiveformcharacteristicprimarilyoftheobjectofdesire，butasanobjectexistingindependentlyforitself，overwhichthereforeithasnopowertodoanythingforitsownbehalf，ifthatobjectdoesnotpersedowhatthefirstdoestoit。Theprocessthenisabsolutelythedoubleprocessofbothself-consciousnesses。
Eachseestheotherdothesameasitself；eachitselfdoeswhatitdemandsonthepartoftheother，andforthatreasondoeswhatitdoes，onlysofarastheotherdoesthesame。Actionfromonesideonlywouldbeuseless，becausewhatistohappencanonlybebroughtaboutbymeansofboth。
Theactionhasthenadoubleententenotonlyinthesensethatitisanactdonetoitselfaswellastotheother，butalsointhesensethattheactsimpliciteristheactoftheoneaswellasoftheotherregardlessoftheirdistinction。
Inthismovementweseetheprocessrepeatedwhichcamebeforeusastheplayofforces；inthepresentcase，however，itisfoundinconsciousness。Whatintheformerhadeffectonlyforus[contemplatingexperience]，holdshereforthetermsthemselves。Themiddletermisself-consciousnesswhichbreaksitselfupintotheextremes；andeachextremeisthisinterchangeofitsowndeterminateness，andcompletetransitionintotheopposite。Whilequaconsciousness，itnodoubtcomesoutsideitself，still，inbeingoutsideitself，itisatthesametimerestrainedwithinitself，itexistsforitself，anditsself-externalizationisforconsciousness。Consciousnessfindsthatitimmediatelyisandisnotanotherconsciousness，asalsothatthisotherisforitselfonlywhenitcancelsitselfasexistingforitself，andhasself-existenceonlyintheself-existenceoftheother。
Eachisthemediatingtermtotheother，throughwhicheachmediatesandunitesitselfwithitself；
andeachistoitselfandtotheotheranimmediateselfexistingreality，which，atthesametime，existsthusforitselfonlythroughthismediation。Theyrecognizethemselvesasmutuallyrecognizingoneanother。
2。TheConflictofSelf-ConsciousnessinSelf-oppositionThispureconceptionofrecognition，ofduplicationofself-consciousnesswithinitsunity，wemustnowconsiderinthewayitsprocessappearsforself-consciousness。Itwill，inthefirstplace，presenttheaspectofthedisparityofthetwo，orthebreak-upofthemiddletermintotheextremes，which，quaextremes，areopposedtooneanother，andofwhichoneismerelyrecognized，whiletheotheronlyrecognizes。
Self-consciousnessisprimarilysimpleexistenceforself，self-identitybyexclusionofeveryotherfromitself。IttakesitsessentialnatureandabsoluteobjecttobeEgo；andinthisimmediacy，inthisbarefactofitsself-existence，itisindividual。Thatwhichforitisotherstandsasunessentialobject，asobjectwiththeimpressandcharacterofnegation。Buttheotherisalsoaself-consciousness；anindividualmakesitsappearanceinantithesistoanindividual。Appearingthusintheirimmediacy，theyareforeachotherinthemannerofordinaryobjects。Theyareindependentindividualforms，modesofConsciousnessthathavenotrisenabovethebareleveloflife(fortheexistentobjectherehasbeendeterminedaslife)。Theyare，moreover，formsofconsciousnesswhichhavenotyetaccomplishedforoneanothertheprocessofabsoluteabstraction，ofuprootingallimmediateexistence，andofbeingmerelythebare，negativefactofself-identicalconsciousness；or，inotherwords，havenotyetrevealedthemselvestoeachotherasexistingpurelyforthemselves，i。e。，asself-consciousness。Eachisindeedcertainofitsownself，butnotoftheother，andhenceitsowncertaintyofitselfisstillwithouttruth。Foritstruthwouldbemerelythatitsownindividualexistenceforitselfwouldbeshowntoittobeanindependentobject，or，whichisthesamething，thattheobjectwouldbeexhibitedasthispurecertaintyofitself。Bythenotionofrecognition，however，thisisnotpossible，exceptintheformthatastheotherisforit，soitisfortheother；eachinitsselfthroughitsownactionandagainthroughtheactionoftheotherachievesthispureabstractionofexistenceforself。
Thepresentationofitself，however，aspureabstractionofself-consciousnessconsistsinshowingitselfasapurenegationofitsobjectiveform，orinshowingthatitisfetteredtonodeterminateexistence，thatitisnotboundatallbytheparticularityeverywherecharacteristicofexistenceassuch，andisnottiedupwithlife。Theprocessofbringingallthisoutinvolvesatwofoldaction—
actiononthepartoftheotherandactiononthepartofitself。Insofarasitistheother\'saction，eachaimsatthedestructionanddeathoftheother。Butinthisthereisimplicatedalsothesecondkindofaction，self-activity；fortheformerimpliesthatitrisksitsownlife。Therelationofbothself-consciousnessesisinthiswaysoconstitutedthattheyprovethemselvesandeachotherthroughalife-and-deathstruggle。Theymustenterintothisstruggle，fortheymustbringtheircertaintyofthemselves，thecertaintyofbeingforthemselves，tothelevelofobjectivetruth，andmakethisafactbothinthecaseoftheotherandintheirowncaseaswell。Anditissolelybyriskinglifethatfreedomisobtained；onlythusisittriedandprovedthattheessentialnatureofself-consciousnessisnotbareexistence，isnotthemerelyimmediateforminwhichitatfirstmakesitsappearance，isnotitsmereabsorptionintheexpanseoflife。Ratheritistherebyguaranteedthatthereisnothingpresentbutwhatmightbetakenasavanishingmoment—thatself-consciousnessismerelypureself-existence，being-for-self。Theindividual，whohasnotstakedhislife，may，nodoubt，berecognizedasaPerson；buthehasnotattainedthetruthofthisrecognitionasanindependentself-consciousness。Inthesamewayeachmustaimatthedeathoftheother，asitrisksitsownlifethereby；forthatotheristoitofnomoreworththanitselftheother\'srealityispresentedtotheformerasanexternalother，asoutsideitself；itmustcancelthatexternality。Theotherisapurelyexistentconsciousnessandentangledinmanifoldways；itmustviewitsothernessaspureexistenceforitselforasabsolutenegation。
Thistrialbydeath，however，cancelsboththetruthwhichwastoresultfromit，andtherewiththecertaintyofselfaltogether。Forjustaslifeisthenatural“position“consciousness，independencewithoutabsolutenegativity，sodeathisthenatural“negation“ofconsciousness，negationwithoutindependence，whichthusremainswithouttherequisitesignificanceofactualrecognition。Throughdeath，doubtless，therehasarisenthecertaintythatbothdidstaketheirlife，andhelditlightlybothintheirowncaseandinthecaseoftheother；butthatisnotforthosewhounderwentthisstruggle。
Theycanceltheirconsciousnesswhichhaditsplaceinthisalienelementofnaturalexistence；inotherwords，theycancelthemselvesandaresublatedastermsorextremesseekingtohaveexistenceontheirownaccount。Butalongwiththistherevanishesfromtheplayofchangetheessentialmoment，viz。thatofbreakingupintoextremeswithoppositecharacteristics；andthemiddletermcollapsesintoalifelessunitywhichisbrokenupintolifelessextremes，merelyexistentandnotopposed。Andthetwodonotmutuallygiveandreceiveoneanotherbackfromeachotherthroughconsciousness；theyletoneanothergoquiteindifferently，likethings。Theiractisabstractnegation，notthenegationcharacteristicofconsciousness，whichcancelsinsuchawaythatitpreservesandmaintainswhatissublated，andtherebysurvivesitsbeingsublated。
3。LordandBondsmanInthisexperienceself-consciousnessbecomesawarethatlifeisasessentialtoitaspureself-consciousness。Inimmediateself-consciousnessthesimpleegoisabsoluteobject，which，however，isforusorinitselfabsolutemediation，andhasasitsessentialmomentsubstantialandsolidindependence。Thedissolutionofthatsimpleunityistheresultofthefirstexperience；throughthisthereispositedapureself-consciousness，andaconsciousnesswhichisnotpurelyforitself，butforanother，i。e。asanexistentconsciousness，consciousnessintheformandshapeofthinghood。Bothmomentsareessential，since，inthefirstinstance，theyareunlikeandopposed，andtheirreflexionintounityhasnotyetcometolight，theystandastwoopposedformsormodesofconsciousness。Theoneisindependent，anditsessentialnatureistobeforitself；theotherisdependent，anditsessenceislifeorexistenceforanother。TheformeristheMaster，orLord，thelattertheBondsman。
Themasteristheconsciousnessthatexistsforitself；butnolongermerelythegeneralnotionofexistenceforself。Rather，itisaconsciousnessexistingonitsownaccountwhichismediatedwithitselfthroughanotherconsciousness，i。e。throughanotherwhoseverynatureimpliesthatitisboundupwithanindependentbeingorwiththinghoodingeneral。Themasterbringshimselfintorelationtoboththesemoments，toathingassuch，theobjectofdesire，andtotheconsciousnesswhoseessentialcharacteristhinghood。Andsincethemaster，is(a)quanotionofself-consciousness，animmediaterelationofself-existence，but(b)isnowmoreoveratthesametimemediation，orabeing-for-selfwhichisforitselfonlythroughanother—he[themaster]
standsinrelation(a)immediatelytoboth(b)mediatelytoeachthroughtheother。Themasterrelateshimselftothebondsmanmediatelythroughindependentexistence，forthatispreciselywhatkeepsthebondsmaninthrall；itishischain，fromwhichhecouldnotinthestrugglegetaway，andforthatreasonheprovedhimselftobedependent，tohavehisindependenceintheshapeofthinghood。Themaster，however，isthepowercontrollingthisstateofexistence，forhehasshowninthestrugglethatheholdsittobemerelysomethingnegative。Sinceheisthepowerdominatingexistence，whilethisexistenceagainisthepowercontrollingtheother[thebondsman]，themasterholds，parconsequence，thisotherinsubordination。Inthesamewaythemasterrelateshimselftothethingmediatelythroughthebondsman。Thebondsmanbeingaself-consciousnessinthebroadsense，alsotakesupanegativeattitudetothingsandcancelsthem；butthethingis，atthesametime，independentforhimand，inconsequence，hecannot，withallhisnegating，getsofarastoannihilateitoutrightandbedonewithit；thatistosay，hemerelyworksonit。Tothemaster，ontheotherhand，bymeansofthismediatingprocess，belongstheimmediaterelation，inthesenseofthepurenegationofit，inotherwordshegetstheenjoyment。Whatmeredesiredidnotattain，henowsucceedsinattaining，viz。tohavedonewiththething，andfindsatisfactioninenjoyment。
Desirealonedidnotgetthelengthofthis，becauseoftheindependenceofthething。Themaster，however，whohasinterposedthebondsmanbetweenitandhimself，therebyrelateshimselfmerelytothedependenceofthething，andenjoysitwithoutqualificationandwithoutreserve。Theaspectofitsindependenceheleavestothebondsman，wholaboursuponit。
(a)。LordshipInthesetwomoments，themastergetshisrecognitionthroughanotherconsciousness，forinthemthelatteraffirmsitselfasunessential，bothbyworkinguponthething，and，ontheotherhand，bythefactofbeingdependentonadeterminateexistence；inneithercasecanthisothergetthemasteryoverexistence，andsucceedinabsolutelynegatingit。Wehavethusherethismomentofrecognition，viz。thattheotherconsciousnesscancelsitselfasself-existent，and，ipsofacto，itselfdoeswhatthefirstdoestoit。Inthesamewaywehavetheothermoment，thatthisactiononthepartofthesecondistheactionproperofthefirst；forwhatisdonebythebondsmanisproperlyanactiononthepartofthemaster。Thelatterexistsonlyforhimself，thatishisessentialnature；heisthenegativepowerwithoutqualification，apowertowhichthethingisnaught。Andheisthustheabsolutelyessentialactinthissituation，whilethebondsmanisnotso，heisanunessentialactivity。
Butforrecognitionproperthereisneededthemomentthatwhatthemasterdoestotheotherheshouldalsodotohimself，andwhatthebondsmandoestohimself，heshoulddototheotheralso。
Onthataccountaformofrecognitionhasarisenthatisonesidedandunequal。
Inallthis，theunessentialconsciousnessis，forthemaster，theobjectwhichembodiesthetruthofhiscertaintyofhimself。Butitisevidentthatthisobjectdoesnotcorrespondtoitsnotion；for，justwherethemasterhaseffectivelyachievedlordship，hereallyfindsthatsomethinghascomeaboutquitedifferentfromanindependentconsciousness。Itisnotanindependent，butratheradependentconsciousnessthathehasachieved。Heisthusnotassuredofself-existenceashistruth；hefindsthathistruthisrathertheunessentialconsciousness，andthefortuitousunessentialactionofthatconsciousness。
Thetruthoftheindependentconsciousnessisaccordinglytheconsciousnessofthebondsman。
Thisdoubtlessappearsinthefirstinstanceoutsideitself，andnotasthetruthofself-consciousness。
Butjustaslordshipshoweditsessentialnaturetobethereverseofwhatitwantstobe，so，too，bondagewill，whencompleted，passintotheoppositeofwhatitimmediatelyis:beingaconsciousnessrepressedwithinitself，itwillenterintoitself，andchangeroundintorealandtrueindependence。
(b)。FearWehaveseenwhatbondageisonlyinrelationtolordship。Butitisaself-consciousness，andwehavenowtoconsiderwhatitis，inthisregard，inandforitself。Inthefirstinstance，themasteristakentobetheessentialrealityforthestateofbondage；hence，forit，thetruthistheindependentconsciousnessexistingforitself，althoughthistruthisnottakenyetasinherentinbondageitself。
Still，itdoesinfactcontainwithinitselfthistruthofpurenegativityandself-existence，becauseithasexperiencedthisrealitywithinit。Forthisconsciousnesswasnotinperilandfearforthiselementorthat，norforthisorthatmomentoftime，itwasafraidforitsentirebeing；itfeltthefearofdeath，thesovereignmaster。Ithasbeeninthatexperiencemeltedtoitsinmostsoul，hastrembledthroughoutitseveryfibre，andallthatwasfixedandsteadfasthasquakedwithinit。Thiscompleteperturbationofitsentiresubstance，thisabsolutedissolutionofallitsstabilityintofluentcontinuity，is，however，thesimple，ultimatenatureofself-consciousness，absolutenegativity，pureself-referrentexistence，whichconsequentlyisinvolvedinthistypeofconsciousness。Thismomentofpureself-existenceismoreoverafactforit；forinthemasteritfindsthisasitsobject。Further，thisbondsman\'sconsciousnessisnotonlythistotaldissolutioninageneralway；inservingandtoilingthebondsmanactuallycarriesthisout。Byservinghecancelsineveryparticularaspecthisdependenceonandattachmenttonaturalexistence，andbyhisworkremovesthisexistenceaway。
Thefeelingofabsolutepower，however，realizedbothingeneralandintheparticularformofservice，isonlydissolutionimplicitly；andalbeitthefearofthelordisthebeginningofwisdom，consciousnessisnotthereinawareofbeingself-existent。Throughworkandlabour，however，thisconsciousnessofthebondsmancomestoitself。Inthemomentwhichcorrespondstodesireinthecaseofthemaster\'sconsciousness，theaspectofthenon-essentialrelationtothethingseemedtofalltothelotoftheservant，sincethethingthereretaineditsindependence。Desirehasreservedtoitselfthepurenegatingoftheobjectandtherebyunalloyedfeelingofself。Thissatisfaction，however，justforthatreasonisitselfonlyastateofevanescence，foritlacksobjectivityorsubsistence。Labour，ontheotherhand，isdesirerestrainedandchecked，evanescencedelayedandpostponed；inotherwords，labourshapesandfashionsthething。Thenegativerelationtotheobjectpassesintotheformoftheobject，intosomethingthatispermanentandremains；becauseitisjustforthelabourerthattheobjecthasindependence。Thisnegativemediatingagency，thisactivitygivingshapeandform，isatthesametimetheindividualexistence，thepureself-existenceofthatconsciousness，whichnowintheworkitdoesisexternalizedandpassesintotheconditionofpermanence。Theconsciousnessthattoilsandservesaccordinglyattainsbythismeansthedirectapprehensionofthatindependentbeingasitsself。
Butagain，shapingorformingtheobjecthasnotonlythepositivesignificancethatthebondsmanbecomestherebyawareofhimselfasfactuallyandobjectivelyself-existent；thistypeofconsciousnesshasalsoanegativeimport，incontrastwithitsmoment，theelementoffear。Forinshapingthethingitonlybecomesawareofitsownpropernegativity，existenceonitsownaccount，asanobject，throughthefactthatitcancelstheactualformconfrontingit。Butthisobjectivenegativeelementispreciselyalien，externalreality，beforewhichittrembled。Now，however，itdestroysthisextraneousaliennegative，affirmsandsetsitselfupasanegativeintheelementofpermanence，andtherebybecomesforitselfaself-existentbeing。Inthemaster，thebondsmanfeelsself-existencetobesomethingexternal，anobjectivefact；infearself-existenceispresentwithinhimself；infashioningthething，self-existencecomestobefeltexplicitlyashisownproperbeing，andheattainstheconsciousnessthathehimselfexistsinitsownrightandonitsownaccount(anundfürsich)。Bythefactthattheformisobjectified，itdoesnotbecomesomethingotherthantheconsciousnessmouldingthethingthroughwork；forjustthatformishispureselfexistence，whichthereinbecomestrulyrealized。Thuspreciselyinlabourwherethereseemedtobemerelysomeoutsider\'smindandideasinvolved，thebondsmanbecomesaware，throughthisre-discoveryofhimselfbyhimself，ofhavingandbeinga“mindofhisown“。
(c)。TheFormativeProcessofSelf-EnfranchisementForthisreflectionofselfintoselfthetwomoments，fearandserviceingeneral，asalsothatofformativeactivity，arenecessary:andatthesametimebothmustexistinauniversalmanner。
Withoutthedisciplineofserviceandobedience，fearremainsformalanddoesnotspreadoverthewholeknownrealityofexistence。Withouttheformativeactivityshapingthething，fearremainsinwardandmute，andconsciousnessdoesnotbecomeobjectiveforitself。Shouldconsciousnessshapeandformthethingwithouttheinitialstateofabsolutefear，thenithasamerelyvainandfutile“mindofitsown“；foritsformornegativityisnotnegativityperse，andhenceitsformativeactivitycannotfurnishtheconsciousnessofitselfasessentiallyreal。Ifithasendurednotabsolutefear，butmerelysomeslightanxiety，thenegativerealityhasremainedexternaltoit，itssubstancehasnotbeenthroughandthroughinfectedthereby。Sincetheentirecontentofitsnaturalconsciousnesshasnottotteredandshaken，itisstillinherentlyadeterminatemodeofbeing；havinga“mindofitsown“(dereigeneSinn)issimplystubbornness(Eigensinn)，atypeoffreedomwhichdoesnotgetbeyondtheattitudeofbondage。Aslittleasthepureformcanbecomeitsessentialnature，solittleisthatform，consideredasextendingoverparticulars，auniversalformativeactivity，anabsolutenotion；itisratherapieceofclevernesswhichhasmasterywithinacertainrange，butnotovertheuniversalpowernorovertheentireobjectivereality。
B
FreedomofSelf-Consciousness—Stoicism:Scepticism:
TheUnhappyConsciousnessFreeSelf-ConsciousnessIndependentself-consciousnesspartlyfindsitsessentialrealityinthebareabstractionofEgo。Ontheotherhand，whenthisabstractegodevelopsfurtherandformsdistinctionsofitsown，thisdifferentiationdoesnotbecomeanobjectiveinherentlyrealcontentforthatself-consciousness。
Hencethisselfconsciousnessdoesnotbecomeanegowhichtrulydifferentiatesitselfinitsabstractsimplicity，oronewhichremainsidenticalwithitselfinthisabsolutedifferentiation。Therepressedandsubordinatetypeofconsciousness，ontheotherhand，becomes，intheformativeactivityofwork，anobjecttoitself，inthesensethattheform，giventothethingwhenshapedandmoulded，ishisobject；heseesinthemaster，atthesametime，self-existenceasarealmodeofconsciousness。Butthesubservientconsciousnessassuchfindsthesetwomomentsfallapart-themomentofitselfasanindependentobject，andthemomentofthisobjectasamodeofconsciousness，andsoitsownproperreality。Since，however，theformandtheself-existenceareforus，orobjectivelyinthemselves，oneandthesame，andsinceinthenotionofindependentconsciousnesstheinherentrealityisconsciousness，thephaseofinherentexistence(Ansichsein)orthinghood，whichreceiveditsshapeandformthroughlabour，isnoothersubstancethanconsciousness。Inthiswaywehaveanewattitudeormodeofconsciousnessbroughtabout:atypeofconsciousnesswhichtakesontheformofinfinitude，oronewhoseessenceconsistsinunimpededmovementofconsciousness。Itisonewhichthinksorisfreeself-consciousness。Forthinkingdoesnotmeanbeinganabstractego，butanegowhichhasatthesametimethesignificanceofinherentlyexistinginitself；itmeansbeingobjecttoitselforrelatingitselftoobjectiverealityinsuchawaythatthisconnotestheself-existenceofthatconsciousnessforwhichitisanobject。Theobjectdoesnotforthinkingproceedbywayofpresentationsorfigures，butofnotions，conceptions，i。e。ofadifferentiatedrealityoressence，which，beinganimmediatecontentofconsciousness，isnothingdistinctfromit。Whatispresented，shapedandconstructed，andexistentassuch，hastheformofbeingsomethingotherthanconsciousness。Anotion，however，isatthesametimeanexistent，andthisdistinction，sofarasitfallsinconsciousnessitself，isitsdeterminatecontent。Butinthatthiscontentis，atthesametime，aconceptuallyconstituted，acomprehended(begriffener)content，consciousnessremainsimmediatelyawarewithinitselfofitsunitywiththisdeterminateexistentsodistinguished；notasinthecaseofapresentation，whereconsciousnessfromthefirsthastotakespecialnotethatthisisitsidea；onthecontrary，thenotionisformeeoipsoandatoncemynotion。InthinkingIamfree，becauseIamnotinanother，butremainsimplyandsolelyintouchwithmyself；andtheobjectwhichformeismyessentialreality，isinundividedunitymyself-existence；andmyprocedureindealingwithnotionsisaprocesswithinmyself。
Itisessential，however，inthisdeterminationoftheaboveattitudeofself-consciousnesstokeepholdofthefactthatthisattitudeisthinkingconsciousnessingeneral，thatitsobjectisimmediateunityoftheself\'simplicit，inherentexistence，andofitsexistenceexplicitlyforself。Theself-sameconsciousnesswhichrepelsitselffromitself，becomesawareofbeinganelementexistinginitself。
Buttoitselfitisthiselementtobeginwithonlyasuniversalrealityingeneral，andnotasthisessentialrealityappearswhendevelopedinallthemanifolddetailsitcontains，whentheprocessofitsbeingbringsoutallitsfullnessofcontent。
StoicismThisfreedomofself-consciousness，asiswellknown，hasbeencalledStoicism，insofarasithasappearedasaphenomenonconsciousofitselfinthecourseofthehistoryofman\'sspirit。Itsprincipleisthatconsciousnessisessentiallythatwhichthinks，isathinkingreality，andthatanythingisreallyessentialforconsciousness，oristrueandgood，onlywhenconsciousnessindealingwithitadoptstheattitudeofathinkingbeing。
Themanifold，self-differentiatingexpanseoflife，withallitsindividualizationandcomplication，istheobjectuponwhichdesireandlabouroperate。Thisvariedactivityhasnowcontracteditselfintothesimpledistinctionwhichisfoundinthepureprocessofthought。Whathasstillessentialrealityisnotadistinctioninthesenseofadeterminatething，orintheshapeofaconsciousnessofadeterminatekindofnaturalexistence，intheshapeofafeeling，oragainintheformofdesireanditsspecificpurpose，whetherthatpurposebesetupbytheconsciousnessdesiringorbyanextraneousconsciousness。Whathasstillessentialsignificancehereissolelythatdistinctionwhichisathought-constituteddistinction，orwhich，whenmade，isnotdistinguishedfromme。Thisconsciousnessinconsequencetakesanegativeattitudetowardstherelationoflordshipandbondage。Itsaction，inthecaseofthemaster，resultsinhisnotsimplyhavinghistruthinandthroughthebondsman；and，inthatofthebondsman，innotfindinghistruthinthewillofhismasterandinservice。Theessenceofthisconsciousnessistobefree，onthethroneaswellasinfetters，throughoutallthedependencethatattachestoitsindividualexistence，andtomaintainthatstolidlifelessunconcernwhichpersistentlywithdrawsfromthemovementofexistence，fromeffectiveactivityaswellasfrompassiveendurance，intothesimpleessentialityofthought。Stubbornnessisthatfreedomwhichmakesitselfsecureinasolidsingleness，andkeepswithinthesphereofbondage。Stoicism，ontheotherhand，isthefreedomwhichevercomesdirectlyoutofthatspheresandreturnsbackintothepureuniversalityofthought。Itisafreedomwhichcancomeonthesceneasageneralformoftheworld\'sspiritonlyinatimeofuniversalfearandbondage，atime，too，whenmentalcultivationisuniversal，andhaselevatedculturetothelevelofthought。
Nowwhilethisself-consciousnessfindsitsessentialrealitytobeneithersomethingotherthanitself，northepureabstractionofego，butegowhichhaswithinitotherness-othernessinthesenseofathought-constituteddistinction-sothatthisegoinitsothernessisturnedbackdirectlyintoitself；yetthisessentialnatureis，atthesametime，onlyanabstractreality。Thefreedomofself-consciousnessisindifferenttowardsnaturalexistence，andhas，therefore，letthislattergoandremainfree。Thereflexionisthusduplicated。Freedomofthoughttakesonlypurethoughtasitstruth，andthislackstheconcretefillingoflife。Itis，therefore，merelythenotionoffreedom，notlivingfreedomitself；foritis，tobeginwith，onlythinkingingeneralthatisitsessence，theformassuch，whichhasturnedawayfromtheindependenceofthingsandgonebackintoitself。Since，however，individualitywhenactingshould:showitselftobealive，orwhenthinkingshouldgraspthelivingworldasasystemofthought，thereoughttolieinthoughtitselfacontenttosupplythesphereoftheego，intheformercasewithwhatisgood，and，inthelatter，true，inorderthatthereshouldthroughoutbenootheringredientinwhatconsciousnesshastodealwith，exceptthenotionwhichistherealessence。Buthere，bythewayinwhichthenotionasanabstractioncutsitselfofffromthemultiplicityofthings，thenotionhasnocontentinitself；thecontentisadatum，isgiven。
Consciousness，nodoubt，abolishesthecontentasanexternal，aforeignexistent，bythefactthatitthinksit，butthenotionisadeterminatenotion，andthisdeterminatenessofthenotionisthealienelementthenotioncontainswithinit。Stoicism，therefore，gotembarrassed，when，astheexpressionwent，itwasaskedforthecriterionoftruthingeneral，i。eproperlyspeaking，foracontentofthoughtitself。Tothequestion，whatisgoodandtrue，itrespondedbygivingagaintheabstract，contentlessthought；thetrueandgoodaretoconsistinreasonableness。Butthisself-identityofthoughtissimplyoncemorepureform，inwhichnothingisdeterminate。Thegeneraltermstrueandgood，wisdomandvirtue，withwhichStoicismhastostopshort，are，therefore，inageneralway，doubtlesselevating；butseeingthattheycannotactuallyandinfactreachanyexpanseofcontent，theysoonbegintogetwearisome。
Thisthinkingconsciousness，inthewayinwhichitisthusconstituted，asabstractfreedom，isthereforeonlyincompletenegationofotherness。Withdrawnfromexistencesolelyintoitself，ithasnottherefullyvindicateditselfastheabsolutenegationofthisexistence。Itholdsthecoentisheldindeedtobeonlythought，butindoingsoalsotakesthoughtasaspecificdeterminatethought，andatthesametimethegeneralcharacterofthecontent。
ScepticismScepticismistherealisationofthatofwhichStoicismismerelythenotion，andistheactualexperienceofwhatfreedomofthoughtis；itisinitselfandessentiallythenegative，andmustsoexhibititself。Withthereflexionofself-consciousnessintothesimple，purethoughtofitself，independentexistenceorpermanentdeterminatenesshas，incontrasttothatreflexion，droppedasamatteroffactoutoftheinfinitudeofthought。InScepticism，theentireunessentialityandunsubstantialityofthis“other“becomesarealityforconsciousness。Thoughtbecomesthinkingwhichwhollyannihilatesthebeingoftheworldwithitsmanifolddeterminateness，andthenegativityoffreeself-consciousnessbecomesawareofattaining，inthesemanifoldformswhichlifeassumes，realnegativity。
Itisclearfromtheforegoingthat，justasStoicismanswerstothenotionofindependentconsciousness，whichappearedasarelationoflordshipandbondage，Scepticism，onitsside，correspondstoitsrealization，tothenegativeattitudetowardsotherness，todesireandlabour。Butifdesireandworkcouldnotcarryoutforself-consciousnesstheprocessofnegation，thispolemicalattitudetowardsthemanifoldsubstantialityofthingswill，ontheotherhand，besuccessful，becauseitturnsagainstthemasafreeself-consciousness，andonecompletewithinitselfbeforehand；or，expressedmoredefinitely，becauseithasinherentinitselfthoughtortheprincipleofinfinitudewheretheindependentelementsintheirdistinctionfromoneanotherareheldtobemerelvvanishingquantities。Thedifferences，which，inthepurethinkingofselfareonlytheabstractionofdifferences，becomeherethewholeofthedifferences；andeverydifferentiatedexistentbecomesadifferenceofself-consciousness。
WiththiswegetdeterminedtheactionofScepticismingeneral，asalsoitsmodeandnature。Itshowsthedialecticmovement，whichissense-certainty，perception，andunderstanding。Itshows，too，theunessentialityofthatwhichholdsgoodintherelationofmasterandservant，andwhichforabstractthoughtitselfpassesasdeterminate。Thatrelationinvolves，atthesametime，adeterminatesituation，inwhichtherearefoundevenmorallaws，ascommandsofthesovereignlord。Thedeterminationsinabstractthought，however，arescientificnotions，intowhichformalcontentlessthoughtexpandsitself，attachingthenotion，asamatteroffactinmerelyanexternalfashion，totheexistenceindependentofit，andholdingasvalidonlydeterminatenotions，albeittheyarestillpureabstractions。
Dialecticasanegativeprocess，takenimmediatelyasitstands，appearstoconsciousness，inthefirstinstance，assomethingatthemercyofwhichitis，andwhichdoesnotexistthroughconsciousnessitself。InScepticism，ontheotherhand，thisnegativeprocessisamomentofself-consciousness，whichdoesnotsimplyfinditstruthanditsrealityvanish，withoutself-consciousnessknowinghow，butratherwhich，inthecertaintyofitsownfreedom，itselfmakesthisother，soclaimingtobereal，vanish。Self-consciousnessherenotonlymakestheobjectiveassuchtodisappearbeforethenegationsofScepticismbutalsoitsownfunctioninrelationtotheobject，wheretheobjectisheldtobeobjectiveandmadegood—i。e。itsfunctionofperceivingasalsoitsprocessofsecuringwhatisindangerofbeinglost，viz。sophistryanditsself-constitutedandself-establishedtruth。Bymeansofthisself-consciousnegation，self-consciousnessprocuresforitselfthecertaintyofitsownfreedom，bringsabouttheexperienceofthatfreedom，andtherebyraisesitintothetruth。Whatvanishesiswhatisdeterminate，thedifferencewhich，nomatterwhatitsnatureorwhenceitcomes，setsuptobefixedandunchangeable。Thedifferencehasnothingpermanentinit，andmustvanishbeforethoughtbecausetobedifferentiatedjustmeansnottohavebeinginitself，buttohaveitsessentialnaturesolelyinanother。Thinking，however，istheinsightintothischaracterofwhatisdifferentiated；itisthenegativefunctioninitssimple，ultimateform。
Scepticalself-consciousnessthusdiscovers，inthefluxandalternationofallthatwouldstandsecureinitspresence，itsownfreedom，asgivenbyandreceivedfromitsownself。Itisawareofbeingthisofself-thinkingthought，theunalterableandgenuinecertaintyofitsself。Thiscertaintydoesnotariseasaresultoutofsomethingextraneousandforeignwhichstowedawayinsideitselfitswholecomplexdevelopment；aresultwhichwouldthusleavebehindtheprocessbywhichitcametobe。Ratherconsciousnessitselfisthoroughgoingdialecticalrestlessness，thismêléeofpresentationsderivedfromsenseandthought，whosedifferencescollapseintooneness，andwhoseidentityissimilarlyagainresolvedanddissolved—forthisidentityisitselfdeterminatenessascontrastedwithnon-identity。Thisconsciousness，however，asamatteroffact，insteadofbeingaself-sameconsciousness，ishereneithermorenorlessthananabsolutelyfortuitousembroglio，thegiddywhirlofaperpetuallyself-creatingdisorder。Thisiswhatittakesitselftobe；foritselfmaintainsandproducesthisself-impellingconfusion。Henceitevenconfessesthefact；itownstobeing，anentirelyfortuitousindividualconsciousness—aconsciousnesswhichisempirical，whichisdirecteduponwhatadmittedlyhasnorealityforit，whichobeyswhat，initsregard，hasnoessentialbeing，whichrealizesanddoeswhatitknowstohavenotruth。Butwhileitpassesinthismannerforanindividual，isolated。contingent，infactanimallife，andalostself-consciousness，italso，onthecontrary，againturnsitselfintouniversalself-sameness；foritisthenegativityofallsinglenessandalldifference。Fromthisself-identity，orratherwithinitsveryself，itfallsbackoncemoreintothatcontingencyandconfusion，forthisveryself-directedprocessofnegationhastodosolelywithwhatissingleandindividual，andisoccupiedwithwhatisfortuitous。Thisformofconsciousnessis，therefore，theaimlessficklenessandinstabilityofgoingtoandfro，hitherandthither，fromoneextremeofself-sameself-consciousness，totheothercontingent，confusedandconfusingconsciousness。Itdoesnotitselfbringthesetwothoughtsofitselftogether。Itfindsitsfreedom，atonetime，intheformofelevationaboveallthewhirlingcomplexityandallthecontingencyofmereexistence，andagain，atanothertime，likewiseconfessestofallingbackuponwhatisunessential，andtobeingtakenupwiththat。Itletstheunessentialcontentinitsthoughtvanish；butinthatveryactitistheconsciousnessofsomethingunessential。Itannouncesabsolutedisappearancebuttheannouncementis，andthisconsciousnessistheevanescenceexpresslyannounced。Itannouncesthenullityofseeing，hearing，andsoon，yetitselfseesandhears。Itproclaimsthenothingnessofessentialethicalprinciples，andmakesthoseverytruthsthesinewsofitsownconduct。Itsdeedsanditswordsbelieeachothercontinually；anditself，too，hasthedoubledcontradictoryconsciousnessofimmutabilityandsameness，andofuttercontingencyandnon-identitywithitself。Butitkeepsasunderthepolesofthiscontradictionwithinitself；andbearsitselftowardsthecontradictionasitdoesinitspurelynegativeprocessingeneral。Ifsamenessisshowntoit，itpointsoutunlikeness，non-identity；andwhenthelatter，whichithasexpresslymentionedthemomentbefore，ishelduptoit，itpassesontoindicatesamenessandidentity。Itstalk，infact，islikeasquabbleamongself-willedchildren，oneofwhomsaysAwhentheothersaysB，andagainB，whentheothersaysA，andwho，throughbeingincontradictionwiththemselves，procurethejoyofremainingincontradictionwithoneanother。
InScepticismconsciousnessgets，intruth，toknowitselfasaconsciousnesscontainingcontradictionwithinitself。FromtheexperienceofthisproceedsanewattitudewhichbringstogetherthetwothoughtswhichScepticismholdsapart。ThewantofintelligencewhichScepticismmanifestsregardingitselfisboundtovanish，becauseitisinfactoneconsciousnesswhichpossessesthesetwomodeswithinit。Thisnewattitudeconsequentlyisonewhichisawareofbeingthedoubleconsciousnessofitselfasself-liberating，unalterable，self-identical，andasutterlyself-confounding，self-perverting；andthisnewattitudeistheconsciousnessofthiscontradictionwithinitself。
InStoicism，self-consciousnessisthebareandsimplefreedomofitself。InScepticism，itrealizesitself，negatestheothersideofdeterminateexistence，but，insodoing，reallydoublesitself，andisitselfnowaduality。Inthiswaytheduplication，whichpreviouslywasdividedbetweentwoindividuals，thelordandthebondsman，isconcentratedintoone。Thuswehaveherethatdualizingofself-consciousnesswithinitself，whichliesessentiallyinthenotionofmind；buttheunityofthetwoelementsisnotyetpresent。
TheUnhappyConsciousnessHencetheUnhappyConsciousness(1)theAlienatedSoulwhichistheconsciousnessofselfasadividednature，adoubledandmerelycontradictorybeing。
Thisunhappyconsciousness，dividedandatvariancewithinitself，must，becausethiscontradictionofitsessentialnatureisfelttobeasingleconsciousness，alwayshaveintheoneconsciousnesstheotheralso；andthusmustbestraightwaydrivenoutofeachinturn，whenitthinksithasthereinattainedtothevictoryandrestofunity。Itstruereturnintoitself，orreconciliationwithitself，will，however，displaythenotionofmindendowedwithalifeandexistenceofitsown，becauseitimplicitlyinvolvesthefactthat，whilebeinganundividedconsciousness，itisadouble-consciousness。Itisitselfthegazingofoneself-consciousnessintoanother，anditselfisboth，andtheunityofbothisalsoitsownessence；butobjectivelyandconsciouslyitisnotyetthisessenceitself—isnotyettheunityofboth。
Since，inthefirstinstance，itistheimmediate，theimplicitunityofboth，whileforittheyarenotoneandthesame，butopposed，ittakesone，namely，thesimpleunalterable，asessential，theother，themanifoldandchangeableastheunessential。Forit，botharerealitiesforeigntoeachother。Itself，becauseconsciousnessofthiscontradiction，assumestheaspectofchangeableconsciousnessandistoitselftheunessential；butasconsciousnessofunchangeableness，oftheultimateessence，itmust，atthesametime，proceedtofreeitselffromtheunessential，i。e。toliberateitselffromitself。
Forthoughinitsownviewitisindeedonlythechangeable，andtheunchangeableisforeignandextraneoustoit，yetitselfissimple，andthereforeunchangeableconsciousness，ofwhichconsequentlyitisconsciousasitsessence，butstillinsuchwisethatitselfisagaininitsownregardnotthisessence。Theposition，whichitassignstoboth，cannot，therefore，beanindifferenceofonetotheother，i。e。cannotbeanindifferenceofitselftowardstheunchangeable。Ratheritisimmediatelybothitself；andtherelationofbothassumesforittheformofarelationofessencetothenon-essential，sothatthislatterhastobecancelled；butsincebotharetoitequallyessentialandarecontradictory，itisonlytheconflictingcontradictoryprocessinwhichoppositedoesnotcometorestinitsownopposite，butproducesitselfthereinafreshmerelyasanopposite。
Herethen，thereisastruggleagainstanenemy，victoryoverwhomreallymeansbeingworsted，wheretohaveattainedoneresultisreallytoloseitintheopposite。Consciousnessoflife，ofitsexistenceandaction，ismerelypainandsorrowoverthisexistenceandactivity；forthereinconsciousnessfindsonlyconsciousnessofitsoppositeasitsessence—andofitsownnothingness。Elevatingitselfbeyondthis，itpassestotheunchangeable。Butthiselevationisitselfthissameconsciousness。Itis，therefore，immediatelyconsciousnessoftheopposite，viz。ofitselfassingle，individual，particular。Theunchangeable，whichcomestoconsciousness，isinthatveryfactatthesametimeaffectedbyparticularity，andisonlypresentwiththislatter，Insteadofparticularityhavingbeenabolishedintheconsciousnessofimmutability，itonlycontinuestoappeartherestill。
Inthisprocess，however，consciousnessexperiencesjustthisappearanceofparticularityintheunchangeable，andoftheunchangeableinparticularity。Consciousnessbecomesawareofparticularityingeneralintheimmutableessence，andatthesametimeittherefindsitsownparticularity。Forthetruthofthisprocessispreciselythatthedoubleconsciousnessisoneandsingle。Thisunitybecomesafacttoit，butinthefirstinstancetheunityisoneinwhichthediversityofbothfactorsisstillthedominantfeature。Owingtothis，consciousnesshasbeforeitthethreefoldwayinwhichparticularityisconnectedwithunchangeableness。Inoneformitcomesbeforeitselfasopposedtotheunchangeableessence，andisthrownbacktothebeginningofthatstruggle，whichis，fromfirsttolast，theprincipleconstitutingtheentiresituation。Atanothertimeitfindstheunchangeableappearingintheformofparticularity；sothatthelatterisanembodimentofunchangeableness，intowhich，inconsequence，theentireformofexistencepasses。Inthethirdcase，itdiscoversitselftobethisparticularfactintheunchangeable。Thefirstunchangeableistakentobemerelythealien，externalBeing，(2)whichpassessentenceonparticularexistence；
sincethesecondunchangeableisaformormodeofparticularitylikeitself(3)，it，i。e。theconsciousness，becomesinthethirdplacespirit(Geist)，hasthejoyoffindingitselftherein，andbecomesawarewithinitselfthatitsparticularityhasbeenreconciledwiththeuniversals。(4)
Whatissetforthhereasamodeandrelationoftheunchangeable，，cametolightastheexperiencethroughwhichself-consciousnesspassesinitsunhappystateofdiremption。Thisexperienceisnowdoubtlessnotitsownonesidedprocess；foritisitselfunchangeableconsciousness；andthislatterconsequently，isaparticularconsciousnessaswell；andtheprocessisasmuchaprocessofthatunchangeableconsciousness，whichmakesitsappearancethereascertainlyastheother。Forthatmovementiscarriedoninthesemoments:anunchangeablenowopposedtotheparticularingeneral，then，beingitselfparticular，opposedtotheotherparticular，andfinallyatonewithit。Butthisconsideration，sofarasitisouraffair，(5)ishereoutofplace，forthusfarwehaveonlyhadtodowithunchangeablenessasunchangeablenessofconsciousness，which，forthatreason，isnottrueimmutability，butisstillaffectedwithanopposite；wehavenothadbeforeustheunchangeableperseandbyitself；wedonot，therefore，knowhowthislatterwillconductitself。Whathasheresofarcometolightismerelythisthattoconsciousness，whichisourobjecthere，thedeterminationsaboveindicatedappearintheunchangeable。
Forthisreason，then，theunchangeableconsciousnessalsopreserves，initsveryformandbearing，thecharacterandfundamentalfeaturesofdiremptionandseparateself-existence，asagainsttheparticularconsciousness。Forthelatteritisthusaltogetheracontingency，amerechanceevent，thattheunchangeablereceivestheformofparticularity；justastheparticularconsciousnessmerelyhappenstofinditselfopposedtotheunchangeable，andthereforehasthisrelationpernaturam。
Finallythatitfindsitselfintheunchangeableappearstotheparticularconsciousnesstobebroughtaboutpartly，nodoubt，byitself，ortotakeplaceforthereasonthatitselfisparticular；butthisunion，bothasregardsitsoriginaswellasinitsbeing，appearspartlyalsoduetotheunchangeable；andtheoppositionremainswithin。thisunityitself。Inpointoffact，throughtheunchangeableassumingadefiniteform，the“beyond“，asamoment，hasnotonlyremained，butreallyismoresecurelyestablished。Foriftheremote“beyond“seemsindeedbroughtclosertotheindividualbythisparticularformofrealization，ontheotherhand，itishenceforwardfixedlyopposedtotheindividual，asensuous，imperviousunit，withallthehardresistanceofwhatisactual。Thehopeofbecomingonetherewithmustremainahope，i。e。withoutfulfilment，withoutpresentfruition；forbetweenthehopeandfulfilmenttherestandspreciselytheabsolutecontingency，orimmovableindifference，whichisinvolvedintheveryassumptionofdeterminateshapeandform，thebasisandfoundationofthehope。Bythenatureofthisexistentunit，throughtheparticularrealityithasassumedandadopted，itcomesaboutofnecessitythatitbecomesathingofthepast，somethingthathasbeensomewherefaraway，andabsolutelyremoteitremains。
If，atthebeginning，thebarenotionofthesunderedconsciousnessinvolvedthecharacteristicofseekingtocancelit，quaparticularconsciousness，andbecometheunchangeableconsciousness，thedirectionitsefforthenceforthtakesisratherthatofcancellingitsrelationtothepureunchangeable，withoutshapeorembodiedform，andofadoptingonlytherelationtotheunchangeablewhichhasformandshape。(6)Fortheonenessoftheparticularconsciousnesswiththeunchangeableishenceforthitsobjectandtheessentialrealityforit，justasinthemerenotionofittheessentialobjectwasmerelytheformlessabstractunchangeable:andtherelationfoundinthisabsolutedisruption，characteristicofitsnotion，isnowwhatithastoturnawayfrom。Theexternalrelation，however，primarilyadoptedtotheformedandembodiedunchangeable，asbeinganalienextraneousreality，mustbetransmutedandraisedtothatofcompleteandthoroughgoingfusionandidentification。
Theprocessthroughwhichtheunessentialconsciousnessstrivestoattainthisoneness，isitselfatripleprocess，inaccordancewiththethreefoldcharacteroftherelationwhichthisconsciousnesstakesuptoitstranscendentandremoterealityembodiedinspecificform。Inoneitisapureconsciousness；atanothertimeaparticularindividualwhotakesuptowardsactualitytheattitudecharacteristicofdesireandlabour；andinthethirdplaceitisaconsciousnessofitsself-existence，itsexistenceforitself。Wehavenowtoseehowthesethreemodesofitsbeingarefoundandareconstitutedinthatgeneralrelation\'
Inthefirstplace，then，regardedaspureconsciousness，theunchangeableembodiedindefinitehistoricalformseems，sinceitisanobjectforpureconsciousness，tobeestablishedasitisinitsself-subsistentreality。Butthis，itsrealityinandforitself，hasnotyetcometolight，aswealreadyremarked。Wereittobeinconsciousnessasitisinitselfandforitself，thiswouldcertainlyhavetocomeaboutnotfromthesideofconsciousness，butfromtheunchangeable。But，thisbeingso，itspresencehereisbroughtaboutthroughconsciousnessonlyinaone-sidedwaytobeginwith，andjustforthatreasonisnotfoundinaperfectandgenuineform，butconstantlyweightedandencumberedwithimperfection，withanopposite。
Butalthoughthe“unhappyconsciousness“doesnotpossessthisactualpresence，ithas，atthesametime，transcendedpurethought，sofarasthisistheabstractthoughtofStoicism，whichturnsawayfromparticularsaltogether，andagainthemerelyrestlessthoughtofScepticism—sofar，infact，asthisismerelyparticularityinthesenseofaimlesscontradictionandtherestlessprocessofcontradictorythought。Ithasgonebeyondbothofthese；itbringsandkeepstogetherpurethoughtandparticularexistence，buthasnotyetrisentothatlevelofthinkingwheretheparticularityofconsciousnessisharmoniouslyreconciledwithpurethoughitself。Itratherstandsmidway，atthepointwhereabstractthoughtcomesincontactwiththeparticularityofconsciousnessquaparticularity。Itselfisthisactofcontact；itistheunionofpurethoughtandindividuality；andthisthinkingindividualityorpurethoughtalsoexistsasobjectforit，andtheunchangeableisessentiallyitselfanindividualexistence。Butthatthisitsobject，theunchangeable，whichassumesessentiallytheformofparticularity，isitsownself，theselfwhichisparticularityofconsciousness-thisisnotestablishedforit。
Inthisfirstcondition，consequently，inwhichwetreatitaspureconsciousness，ittakesuptowardsitsobjectanattitudewhichisnotthatofthought；butrather(sinceitisindeedinitselfpurethinkingparticularityanditsobjectisjustthispurethought，butpurethoughtisnottheirrelationtooneanotherassuch)，it，sotosay，merelygivesitselfuptothought，devotesitselftothinking(gehtandasDenkenhin)，andisthestateofDevotion(Andacht)。Itsthinkingassuchisnomorethanthediscordantclangofringingbells，oracloudofwarmincense，akindofthinkingintermsofmusic，thatdoesnotgetthelengthofnotions，whichwouldbethesole，immanent，objectivemodeofthought。Thisboundlesspureinwardfeelingcomestohaveindeeditsobject；butthisobjectdoesnotmakeitsappearanceinconceptualform，andthereforecomesonthesceneassomethingexternalandforeign。Hencewehaveheretheinwardmovementofpureemotion(Gemüth)whichfeelsitself，butfeelsitselfinthebitternessofsoul-diremption。ItisthemovementofaninfiniteYearning，whichisassuredthatitsnatureisapureemotionofthiskind，apurethoughtwhichthinksitselfasparticularity-ayearningthatiscertainofbeingknownandrecognizedbythisobject，fortheveryreasonthatthisobjectthinksitselfasparticularity。Atthesametime，however，thisnatureistheunattainable“beyond“which，inbeingseized，escapesorratherhasalreadyescaped。
The“beyond“hasalreadyescaped。foritisinparttheunchangeable，thinkingitselfasparticularity，andconsciousness，therefore，attainsitselfthereinimmediately，—attainsitself，butassomethingopposedtotheunchangeable；insteadofgrasping，therealnatureconsciousnessmerelyfeels，andhasfallenbackuponitself。Since，inthusattainingitself，consciousnesscannotkeepitselfatadistanceasthisopposite，ithasmerelylaidholdofwhatisun。essentialinsteadofhavingseizedtruereality。Thus，justas。ononeside，whenstrivingtofinditselfintheessentiallyreal，itonlylaysholdofitsowndividedstateofexistence，so，too，ontheotherside，itcannotgraspthatother[theessence]asparticularorasconcrete。That“other“cannotbefoundwhereitissought；foritismeanttobejusta“beyond“，thatwhichcannotbefound。Whenlookedforasaparticularitisnotuniversal，athought-constitutedparticularity，notnotion，butparticularinthesenseofanobject，oraconcreteactual，anobjectofimmediatesense-consciousness，ofsensecertainty；andjustforthatreasonitisonlyonewhichhasdisappeared。Consciousness，therefore，canonlycomeuponthegraveofitslife。Butbecausethisisitselfanactuality，andsinceitiscontrarytothenatureofactualitytoaffordalastingpossession，thepresenceevenofthattombismerelythesourceoftrouble，toil，andstruggle，afightwhichmustbelost。(7)ButsinceconsciousnesshasfoundoutbyexperiencethatthegraveofitsactualunchangeableBeinghasnoconcreteactuality，thatthevanishedparticularityquavanishedisnottrueparticularity，itwillgiveuplookingfortheunchangeableparticularexistenceassomethingactual，orwillceasetryingtoholdontowhathasthusvanished。Onlysoisitcapableoffindingparticularityinatrueform，aformthatisuniversal。
Inthefirstinstance，however，thewithdrawaloftheemotionallifeintoitselfistobetakeninsuchawaythatthislifeoffeeling，initsownregard，hasactualityquaparticularexistence。Itispureemotionwhich，forusorperse，hasfounditselfandsatiateditself，foralthoughitis，nodoubt，awareinfeelingthattheultimaterealityiscutofffromit，yetinitselfthisfeelingisself-feeling；ithasfelttheobjectofitsownpurefeeling，andthisobjectisitsownself。Itthuscomesforwardhereasself-feeling，orassomethingactualonitsownaccount。Inthisreturnintoself，wefindappearingitssecondattitude，theconditionofdesireandlabour，whichensuresforconsciousnesstheinnercertaintyofitsownself(which，aswesaw，ithasobtained)bytheprocessofcancellingandenjoyingthealienexternalreality，existenceintheformofindependentthings。Theunhappyconsciousness，however，findsitselfmerelydesiringandtoiling；itisnotconsciouslyanddirectlyawarethatsotofinditselfrestsupontheinnercertaintyofitsself，andthatitsfeelingofrealbeingisthisself-feeling。Sinceitdoesnotinitsownviewhavethatcertainty，itsinnerlifereallyremainsstillashatteredcertaintyofitself；thatconfirmationofitsownexistencewhichitwouldreceivethroughworkandenjoyment，is，therefore，justastotteringandinsecure；inotherwords，itmustconsciouslynullifythiscertificationofitsownbeing，soastofindthereinconfirmationindeed，butconfirmationonlyofwhatitisforitself，viz。ofitsdisunion。
Theactualreality，onwhichdesireandworkaredirected，is，fromthepointofviewofthisconsciousness，nolongersomethinginitselfnullandvoid，somethingmerelytobedestroyedandconsumed；butrathersomethinglikethatconsciousnessitself，arealitybrokeninsunder，whichisonlyinonerespectessentiallynull，butinanothersensealsoaconsecratedworld。Thisrealityisaformandembodimentoftheunchangeable，forthelatterhasinitselfpreservedparticularity；andbecause，quaunchangeable，itisauniversal，itsparticularityasawholehasthesignificanceofallactuality。
Ifconsciousnesswere，foritself，anindependentconsciousness，andrealityweretakentobeinandforitselfofnoaccount，thenconsciousnesswouldattain，inworkandenjoyment，thefeelingofitsownindependence，bythefactthatitsconsciousnesswouldbethatwhichcancelsreality。Butsincethisrealityistakentobetheformandshapeoftheunchangeable，consciousnessisunableofitselftocancelthatreality。Onthecontrary，seeingthat，consciousnessmanagestonullifyrealityandtoobtainenjoyment，thismustcomeaboutthroughtheunchangeableitselfwhenitdisposesofitsownformandshapeanddeliversthisupforconsciousnesstoenjoy。
Consciousness，onitspart，appearsherelikewiseasactual，though，atthesametime，asinternallyshattered；andthisdiremptionshowsitselfinthecourseoftoilandenjoyment，tobreakupintoarelationtoreality，orexistenceforitself，andintoanexistenceinitself。Thatrelationtoactualityistheprocessofalteration，oracting，theexistenceforitself，whichbelongstotheparticularconsciousnessassuch。Butthereinitisalsoinitself；thisaspectbelongstotheunchangeable“beyond“。Thisaspectconsistsinfacultiesandpowers:anexternalgift，whichtheunchangeableherehandsoverfortheconsciousnesstomakeuseof。
Initsaction，accordingly，consciousness，inthefirstinstance，hasitsbeingintherelationoftwoextremes。Ononesideittakesitsstandastheactivepresent(Diesseits)，andopposedtoitstandspassivereality:bothinrelationtoeachother，butalsobothwithdrawnintotheunchangeable，andfirmlyestablishedinthemselves。Frombothsides，therefore，thereisdetachedmerelyasuperficialelementtoconstitutetheiropposition；theyareonlyopposedatthesurface，andtheplayofopposition，theonetotheother，takesplacethere。
Theextremeofpassiverealityissublatedbytheactiveextreme。Actualitycan，however，onitsownside，besublatedonlybecauseitsownchangelessessencesublatesit，repelsitselffromitself，andhandsovertothemercyoftheactiveextremewhatisthusrepelled。Activeforceappearsasthepowerwhereinactualrealityisdissolved。Forthatreason，however，thisconsciousness，towhichtheinherentreality，orultimateessence。isan“other“，regardsthispower(whichisthewayitappearswhenactive)，as“thebeyond“，thatwhichliesremotefromitsself。Instead，therefore，ofreturningoutofitsactivityintoitself，andinsteadofhavingconfirmeditselfasafactforitsself，consciousnessreflectsbackthisprocessofactionintotheotherextreme，whichistherebyrepresentedaspurelyuniversal，asabsolutemight，fromwhichthemovementineverydirectionstarted，andwhichistheessentiallifeoftheself-disintegratingextremes，astheyatfirstappeared，andoftheprocessofchangeaswell。
Inthattheunchangeableconsciousnesscontemns，itsspecificshapeandform，andabandonsitentirely，while，ontheotherhand，theindividualconsciousness“givesthanks“，i。e。deniesitselfthesatisfactionofbeingconsciousofitsindependence，andreferstheessentialsubstanceofitsactiontothe“beyond“andnottoitself:bythesetwomoments，inwhichbothpartsgivethemselvesuptheonetotheother，therecertainlyarisesinconsciousnessasenseofitsownunitywiththeunchangeable。But，atthesametime，thisunityisaffectedwithdivision，isagainbrokenwithinitselfandoutofthisunitythereoncemorecomestheoppositionofuniversalandparticular。Forconsciousness，nodoubt，inappearancerenouncesthesatisfactionofitsselffeeling，butitgetstheactualsatisfactionofthatfeeling，forithasbeendesire，work，andenjoyment；quaconsciousnessithaswilled，hasacted，hasenjoyed。Itsthankssimilarly，inwhichitrecognizestheotherextremeasitstruereality，andcancelsitself，isitselfitsownact，whichcounterbalancestheactionoftheotherextreme，andmeetswithalikeactthebenefithandedover。Iftheformeryieldstoconsciousnessmerelyitssuperficialcontent，yetconsciousnessstillexpressesthanks；andsinceitgivesupitsownaction，i。e。itsveryessence，it，properlyspeaking，doesmoretherebythantheother，whichonlyrenouncesanoutersurface。Theentireprocess，therefore，isreflectedintotheextremeofparticularity，notmerelyinactualdesire，labour，andenjoyment，butevenintheexpressionofthanks，wherethereverseseemstotakeplace。Consciousnessfeelsitselfthereinasthisparticularindividual，anddoesnotletitselfbedeceivedbythesemblanceofitsrenunciation；
fortherealtruthofthatprocedureisthatithasnotgivenitselfup。Whathascomeaboutismerelythedoublereflectionintobothextremes；andtheresultistorepeatthecleavageintotheopposedconsciousnessoftheunchangeableandtheconsciousnessofacontrastedoppositeintheshapeofwilling，performing，enjoying，andofself-renunciationitself，or，ingeneral，ofself-existentparticularity。
