Thislastrelation[ofmindtoitsreality]isdistinguishedfromthephysiognomicbythefactthatthisisthespeakingpresenceoftheindividual，whoinhispracticalactiveouterexpressionbringstolightandmanifestsatthesametimetheexpressionwhereinhereflectshimselfintohimselfandcontemplateshimself，anexpressionwhichisitselfamovement，passivelineamentswhicharethemselvesessentiallyamediatedformofexistence。Inthecharacterstilltobeconsidered，however，theouter，elementisfinallyanentirelyinactiveobjectivity，whichisnotinitselfaspeakingsign，butpresentsitselfonitsownaccount，separatefromtheself-consciousprocess，andhastheformofabarething。
Inthefirstplaceinregardtotherelationoftheinnertothisitsouter，itisclearthatthatrelationseemsboundtobeunderstoodinthesenseofacausalconnexion，sincetherelationofoneimmanentandinherententitytoanother，quaanecessaryrelation，iscausalconnexion。
Now，forspiritualindividualitytohaveaneffectonthebodyitmustquacausebeitselfcorporeal。
Thecorporealelement，however，whereinitactsasacause，istheorgan，nottheorganofactiononexternalreality，butoftheactionoftheself-consciousbeingwithinitself，operatingoutwardonlyonitsownbody。Itisatthesametimenoteasytoseewhattheseorganscanbe。Ifwemerelythinkoforgansingeneral，thegeneralorganforworkwouldatonceoccurtous，so，too，theorganofsex，andsoon。Butorgansofthatsortaretobeconsideredasintrumentsorparts，whichmind，quaoneextreme，possessesasameansfordealingwiththeotherextreme，whichisanouterobject。Inthepresentcase，however，anorganistobeunderstoodtobeonewhereintheself-consciousindividual，asanextreme，maintainshimselfonhisownaccountandforhimselfagainsthisownproperactualitywhichisopposedtohim，theindividualnotbeingatthesametimeturnedupontheouterworld，butreflectedinhisownaction，andwhere，further，hisaspectofexistenceisnotanexistenceobjectiveforsomeotherindividual。Inthecaseofphysiognomy，too，theorganisnodoubtconsideredasanexistencereflectedintoselfandcriticizingtheaction。Butinthiscasetheexistenceisobjectiveincharacter，andtheoutcomeofthephysiognomicalobservationisthatself-consciousnesstreatspreciselythisitsrealityassomethingindifferent。Thisindifferencedisappearsinthefactthatthisverystateofbeingreflectedintoselfisitselfactiveupontheother:therebythatexistenceoccupiesandmaintainsanecessaryrelationtoself-consciousness。
Buttooperateeffectuallyonthatexistenceitmustitselfhaveabeing，thoughnotproperlyspeakinganobjectivebeing，anditmustbesetforthasbeingthisorgan。
Inordinarylife，anger，e。g。asaninternalactionofthatsort，islocatedintheliver。Plato(7)evenassignstheliversomethingstillhigher，somethingwhichtomanyiseventhehighestfunctionofall，viz。prophesying，orthegiftofutteringinanirrationalmannerthingssacredandeternal。Buttheprocesswhichtheindividualhasinhisliver，heart，andsoon，cannotberegardedasonewhollyinternaltotheindividual，whollyreflectedintohisself；ratherhisprocessisthere(viz。intheliver，etc。)assomethingwhichhasalreadybecomebodilyandassumesaphysicalanimalexistence，reactingonandtowardsexternalreality。
Thenervoussystem，ontheotherhand，istheimmediatestabilityoftheorganisminitsprocessofmovement。Thenervesthemselves，nodoubt，areagainorgansofthatconsciousnesswhichfromthefirstisimmersedinitsoutwardimpulses。Brainandspinalcord，however，maybelookedatastheimmediatepresenceofself-consciousness，apresenceself-contained，notanobjectandalsonottransient。Insofarasthemomentofbeing，whichthisorganhas，isabeingforanother，isanobjectiveexistence，itisabeingthatisdead，andisnolongerthepresenceofself-consciousness。
Thisself-containedexistence，however，isbyitsverynatureafluentstream，whereinthecirclesthataremadeinitimmediatelybreakupanddissolve，andwherenodistinctionisexpressedaspermanentorreal。Meanwhile，asminditselfisnotanabstractlysimpleentity，butasystemofprocesses，whereinitdistinguishesitselfintomoments，butintheveryactofdistinguishingremainsfreeanddetached；andasmindarticulatesitsbodyasawholeintoavarietyoffunctions，anddesignatesoneparticularpartofthebodyforonlyonefunction:—sotooonecanrepresenttooneselfthefluentstateofitsinternalexistence[itsexistencewithinitself]assomethingthatisarticulatedintoparts。Moreover，itseemsboundtobethoughtofinthisway，becausetheself-reflectedbeingofmindinthebrainitselfisagainmerelyamiddletermbetweenitspureessentialnatureanditsbodilyarticulation，anintermediatelink，whichconsequentlymustpartakeofthenatureofboth，andthusinrespectofthelattermustalsoagainhaveinitactualarticulation。
Thepsycho-organicbeinghasatthesametimethenecessaryaspectofastablesubsistentexistence。Theformermustretire，quaextremeofself-existence，andhavethislatterastheotherextremeoveragainstit，anextremewhichisthentheobjectonwhichtheformeractsasacause。Ifnowbrainandspinalcordarethatbodilyself-existenceofmind，theskullandvertebralcolumnformtheotherextremeseparatedoff，viz。thesolidfixedstablething。
When，however，anyonethinksoftheproperplacewheremindexists，itisnotthebackthatoccurstohim，butmerelythehead。Sincethisisso，wecan，inexaminingaformofknowledgelikewhatweareatpresentdealingwith，contentourselveswiththisreason—notaverybadoneinthepresentcase—inordertoconfinetheexistenceofmindtotheskull。Shoulditstrikeanyonetotakethevertebralcolumnfortheseatofmind，insofarasbyittooknowledgeandactiondoubtlessaresometimespartlyinducedandpartlyeduced，thiswouldprovenothingindefenceoftheviewthatthespinalcordmustbetakenaswellfortheindwellingseatofmind，andthevertebralcolumnfortheexistentialcounterpart，becausethisprovestoomuch。Forwemaybearinmindthattherearealsootherapprovedexternalwaysforgettingattheactivityofmindinordertostimulateorinhibititsactivity。
Thevertebralcolumn，then，ifwelike，dropsrightlyoutofaccount；anditisaswellmadeoutasmanyanotherdoctrineofthephilosophyofnaturethattheskullalonedoesnotindeedcontainthe“organs“ofmind(butitsexistentembodiment)。Forthiswaspreviouslyexcludedfromtheconceptionofthisrelation，andonthataccounttheskullwastakenfortheaspectofexistence；or，ifwemaynotbeallowedtorecalltheconceptioninvolved，thenexperienceunquestionablyteachesthat，asweseewiththeeyequaorgan，soitisnotwiththeskullthatwecommitmurder，steal，writepoetry，etc。
Wemustonthataccountrefrainfromusingtheexpression“organ“alsowhenspeakingofthatsignificanceoftheskullwhichwehavestilltomention。Foralthoughitisacommonthingtohearpeoplesay，thattoreasonablemenitisnotwordsbutfactsthatreallymatter，yetthatdoesnotgiveuspermissiontodescribeathingintermsnotappropriatetoit。Forthisisatoncestupidityanddeceit，pretendingmerelynottohavetheright“word“，andbidingfromitselfthatinrealityithasnotgotholdofthefactitself，thenotion。Ifthelatterwerethere，itwouldsoonfindtherightword。
Whathasbeenheredeterminedis，inthefirstinstance，merelythatjustasthebrainisthecaputvivum，theskullisthecaputmortuum。
Itisinthisensmortuum，then，thatthementalprocessesandspecificfunctionsofthebrainwouldhavetofindtheirexternalrealitymanifested，arealitywhichisnonethelessintheindividualhimself。Fortherelationofthoseprocessesandfunctionstowhat，beinganensmortuum，doesnotcontainmindindwellingwithinit，thereisoffered，inthefirstinstance，theexternalandmechanicalrelationdefinedabove，sothattheorgansproper—andtheseareinthebrain—herepresstheskulloutround，theremakeitbroad，orforceitflat，orinwhateverwaywecaretostatetheeffectthusexerted。Beingitselfapartoftheorganism，itmustbesupposedtohaveinittoo，asisthecaseineverybone，anactive，living，formativeinfluence，sothat，fromthispointofview，itreally，fromitsside，pressesthebrain，andfixesitsexternalboundary—whichitisthebetterabletodobeingtheharder。Inthatcase，however，therelationoftheactivityoftheonetotheotherwouldalwaysmaintainthesamecharacter；forwhethertheskullisthedeterminingfactororthefactordetermined，thiswouldeffectnoalterationinthegeneralcausalconnexion，onlythattheskullwouldthenbemadetheimmediateorganofself-consciousness，becauseinitquacausetheaspectofexistence-for-selfwouldfindexpression。But，sinceself-existenceinthesenseoforganiclivingactivitybelongstobothinthesamemanner，thecausalconnexionbetweentheminpointoffactdropsaltogether。
Thisdevelopmentofthetwo，however，wouldbeinwardlyconnected，andwouldbeanorganicpreestablishedharmony，whichleavesthetwointerrelatedaspectsfreeasregardsoneanother，eachwithitsownproperformandshape，withoutthisshapeneedingtocorrespondtothatoftheother；andstillmoresoasregardstherelationoftheshapeandthequality—justastheformofthegrapeandthetasteofwinearemutuallyindependentofoneanother。
Since，however，thecharacterofself-existenceappertainstotheaspectofbrain，whilethatofexistencetothefeatureofskull，thereisalsoacausalconnexiontobesetupbetweentheminsidetheorganicunity—anecessaryrelationbetweenthemasexternalforoneanother，i。e。arelationitselfexternal，wherebytheirformandshapearedeterminedtheonethroughtheother。
Asregardsthecondition，however，inwhichtheorganofself-consciousnesswouldoperatecausallyontheoppositeaspect，allsortsofstatementscanbemade。Forthequestionconcernstheconstitutionofacausewhichisconsideredinregardtoitsindifferentexistence，itsshapeandquantity，acausewhoseinnernatureandself-existencearetobepreciselywhatleavequiteunaffectedtheimmediatelyexistingaspect。Theorganicself-formationoftheskullis，tobeginwith，indifferenttothemechanicalinfluenceexerted，andtherelationshipinwhichthesetwoprocessesstand，sincetheformerconsistsinrelatingitselftoitself，isjustthisveryindeterminatenessandboundlessness。Furthermore，eventhoughthebrainacceptedthedistinctionsofmind，andtookthemintoitselfasexistentialdistinctions，andwereapluralityofinnerorgansoccupyingeachadifferentspace，itwouldbeleftundecidedwhetheramentalelementwould，accordingasitwasoriginallystrongerorweaker，eitherbeboundtopossessinthefirstcaseamoreexpandedbrain-organ，orinthelattercaseamorecontractedbrain-organ，orjusttheotherwayabout。Butitiscontradictorytonatureforthebraintobesuchapluralityofinternalorgans；fornaturegivesthemomentsofthenotionanexistenceoftheirown，andhenceputsthefluentsimplicityoforganiclifeclearononeside，anditsarticulationanddivisionwithitsdistinctionsontheother，sothat，inthewaytheyhavetobetakenhere，theyassumetheformofparticularanatomicalfacts。
Thesameholdsgoodinregardtothequestionwhethertheimprovementofthebrainwouldenlargeordiminishtheorgan，whetheritwouldmakeitcoarserandthickerorfiner。Bythefactthatitremainsundeterminedhowthecauseisconstituted，itisleftinthesamewayundecidedbowtheeffectexertedontheskullcomesabout，whetheritisawideningoranarrowingandshrinkingofit。Supposethiseffectisnamedinperhapsmoredistinguishedphrasea“solicitation“，wecannotsaywhetherthistakesplacebyswellingliketheactionofacantharides-plaster，orbyshrivellingliketheactionofvinegar。
Indefenceofallviewsofthatkindplausiblereasonscanbeadduced；fortheorganicrelation，whichquiteasmuchexertsitsinfluence，findsonefitaswellasanother，andisindifferenttoallthiswitofmereunderstanding。
Itis，however，nottheinterestofobservationtoseektodeterminethisrelation。Foritisinanycasenotthebraininthesenseofaphysicalpartwhichtakesitsstandononeside，butbraininthesenseoftheexistentialformofself-consciousindividuality。Thisindividuality，quaabidingcharacterandself-movingconsciousactivity，existsforitselfandwithinitself。Opposedtothisexistencewithinitselfandonitsownaccountstanditsrealityanditsexistenceforanother。Itsownpeculiarexistenceistheessentialnature，andissubject，havingabeinginthebrain；thisbeingissubsumedunderit，andgetsitsvaluemerelythroughitsindwellingsignificance。Theotheraspectofself-consciousindividuality，however，thatofitsexistence，isbeingquaindependentandsubject，orquaathing，viz。abone:therealexistenceofmanishisskull-bone。Thisistherelationshipandthesensewhichthetwoaspectsofthisrelationhavewhenthemindadoptstheattitudeofobservation。
Observationhasnowtodealwiththemoredeterminaterelationoftheseaspects。Theskull-bonedoubtlessingeneralhasthesignificanceofbeingtheimmediaterealityofmind。Butthemany-sidednessofmindgivesitsexistenceacorrespondingvarietyofmeanings。Whatwehavetofindoutisthespecificmeaningoftheparticularregionsintowhichthisexistenceisdivided；andwehavetoseehowthereferencetomindisdenotedinthem。
Theskull-boneisnotanorganofactivity，norevenaprocessofutterance。Weneithercommittheft，murder，etc。，withtheskull-bone，nordoesitintheleastdistortitsfacetosuitthedeedinsuchcases，sothattheskullshouldexpressthemeaninginthelanguageofgesture。Nordoesthisexistentialformpossessthevalueevenofasymbol。Lookandgesture，tone，evenapillarorapoststuckuponadesertisland，proclaimatoncethattheystandforsomethingelsethanwhattheymerelyareatfirstsight。Theyforthwithprofesstobesymbols，sincetheyhaveinthemacharacteristicwhichpointstosomethingelsebythefactthatitdoesnotbelongpeculiarlytothem。
Doubtless，eveninthecaseofaskull，thereismanyanideathatmayoccurtous，likethoseofHamletoverYorick\'sskull；buttheskull-bonebyitselfissuchanindifferentobject，suchaninnocentthing，thatthereisnothingelsetobeseeninitortobethoughtaboutitdirectlyasitis，exceptsimplythefactofitsbeingaskull。Itnodoubtremindsusofthebrainanditsspecificnature，andskullwithotherformations，butitdoesnotrecallaconsciousprocess，sincethereisimpressedonitneitheralookorgesture，noranythingwhichwouldshowtracesofderivationfromaconsciousactivity。Foritisthatsortofrealitywhich，inthecaseofindividuality，isintendedtoexhibitanaspectofanotherkind，onethatwouldnolongerbeanexistencereflectingitselfintoitself，butbareimmediateexistence。
While，further，theskulldoesnotitselffeel，thereseemsstillapossibilityofprovidingitwithamoredeterminatesignificanceinthefactthatspecificfeelingsmightenableus，throughtheirbeinginproximitytoit，tofindoutwhattheskullmaymeantoconvey；andwhenaconsciousmodeofmindhasitsfeelinginaspecificregionoftheskull，itmaybethoughtperhapsthatthisspotoftheskullmayindicatebyitsshapewhatthatmodeisandwhatitspeculiarnature。Justas，e。g。，manypeoplecomplainoffeelingapainfultensionsomewhereintheheadwhenthinkingintensely，orevenwhenthinkingatall，soitmightbethatstealing，committingmurder，writingpoetry，andsoon，couldeachbeaccompaniedwithitsownproperfeeling，whichwouldoverandabovebeboundtohaveitspeculiarlocalization。Thislocalityofthebrain，whichwouldinthismannerbemoredisturbedandexercised，wouldalsomostlikelydevelopfurtherthecontiguouslocalityoftheboneoftheskull；oragainthislatterlocalitywould，fromsympathyorconformity，notbeinert，butwouldenlargeordiminishorinsomeotherwayassumeacorrespondingform。
What，however，makessuchahypothesisimprobableisthis:feelingingeneralissomethingindeterminate，andthatfeelingintheheadasthecentremightwellbethegeneralfeelingthataccompaniesallsuffering；sothatmixedupwiththethief\'s，murderer\'s，poet\'sticklingorpainintheheadtherewouldbeotherfeelingstoo，andtheywouldpermitofbeingdistinguishedfromoneanother，orfromthosewemaycallmerelybodilyfeelings，aslittleasanillnesscanbedeterminedfromthesymptomofheadache，ifwerestrictitsmeaningmerelytothebodilyelement。
Inpointoffact，fromwhateversidewelookatthematter，allnecessaryreciprocalrelationbetweenthemcomestonothing，aswellasanyintimationtheonemightgiveoftheotherinvirtueofsucharelation。Iftherelationisstilltohold，whatislefttoformasortofnecessaryrelationisapre-establishedharmonyofthecorrespondingfeaturesofthetwosides，aharmonywhichleavesthefactorsinquestionquitedetachedandrestsonnoinherentprinciple；foroneoftheaspectshastobeanon-mentalreality，abarething。
Thusthen，ononesidewehaveanumberofpassiveregionsoftheskull，ontheotheranumberofmentalproperties，thevarietyandcharacterofwhichwilldependontheconditionofpsychologicalinvestigation。Thepoorertheideawehaveofmind，theeasierthematterbecomesinthisrespect；
for，inpart，thefewerbecomethementalproperties，and，inpart，themoredetached，fixed，andossified，andconsequentlymoreakintofeaturesoftheboneandmorecomparablewiththem。
But，whilemuchisdoubtlessmadeeasierbythismiserablerepresentationofthemind，therestillremainsaverygreatdealtobefoundonbothsides:thereremainsforobservationtodealwiththeentirecontingencyoftheirrelation。Wheneveryfacultyofthesoul，everypassionand(forthis，too，mustbeconsideredhere)thevariousshadesofcharacters，whichthemorerefinedpsychologyand“knowledgeofmankind“areaccustomedtotalkabout，areeachandallassignedtheirplaceontheskull，andtheircontourontheskull-bone，thearbitrarinessandartificialityofthisprocedurearejustasglaringasifthechildrenofIsrael，whohadbeenlikenedto“thesandbytheseashoreformultitude“，hadeachassignedandtakentohimselfhisownsymbolicgrainofsand！
Theskullofamurdererhas—notthisorganorsign—butthis“bump“。Butthismurdererhasinadditionalotofotherproperties，andotherbumpstoo，andalongwiththebumpshollowsaswell。
Bumpsandhollows，thereisroomforselection！Andagainhismurderouspropensitycanbereferredtoanybumporhollow，andthisinturntoanymentalquality；forthemurdererisneitherthisabstractionofamurderer，nordoeshehavemerelyoneprotuberanceandonedepression。
Theobservationsofferedonthispointmustthereforesoundjustaboutassensibleasthoseofthedealerabouttherainattheannualfair，andofthehousewifeatherwashingtime。(8)Dealerandhousewifemightaswellmaketheobservationthatitalwaysrainswhenneighbourso-and-sopassesby，orwhentheyhaveroastpork。Fromthepointofviewofobservationagivencharacteristicofmindisjustasindifferenttoagivenformationoftheskullasrainisindifferenttocircumstanceslikethese。Forofthetwoobjectsthusunderobservation，theoneisabarrenisolatedentity(Fürsichsein)，anossifiedpropertyofmind，theotherisanequallybarrenpotentiality(Ansichsein)。Suchanossifiedentity，astheybothare，iscompletelyindifferenttoeverythingelse。Itisjustasmuchamatterofindifferencetoahighbumpwhetheramurdererisincloseproximity，astothemurdererwhetherflatnessisnearhim。
Thereis，ofcourse，nogettingoverthepossibilitythatstillremains，thatabumpatacertainplaceisconnectedwithacertainproperty，passion，etc。Wecanthinkofthemurdererwithahighbumphereatthisplaceontheskull，thethiefwithonethere。Fromthispointofviewphrenologyiscapableofmuchgreaterextensionthanithasyethad。Forinthefirstinstanceitseemstoberestrictedmerelytotheconnexionofabumpwithapropertyinoneandthesameindividual，inthesensethatthisindividualpossessesboth。Butphrenologypernaturam-fortheremustbesuchasubjectaswellasaphysiognomypernaturam-goesalongwaybeyondthisrestriction。Itdoesnotmerelyaffirmthatacunningfellowhasabumplikeafistlyingbehindtheear，butalsoputsforwardtheviewthat，nottheunfaithfulwifeherself，buttheotherpartytothisconjugaltransaction，hasabumponthebrow。
Inthesameway，onemaytoo/imagine”and“conjecture”themanlivingunderthesameroofwiththemurderer，orevenone\'sneighbour，or，goingstillfurtherafield，“conjecture”one\'sfellowcitizens，etc。，withhighbumpsonsomepartoftheskull，justaswellasonemightpicturetooneselftheflyingcowthatwascaressedbythecrabridingonadonkey，andafterwards，etc。etc，Butofpossibilityistakennotinthesenseofapossibilityof“imagining”and“conjecturing”and“picturing”，butinthesenseofinnerpossibility，orpossibilityofconceiving，thentheobjectisarealityofthekindwhichisamerethingandis，andshouldbe，depivedofthesignificanceofreality，andcanthusonlyhavethesenseofitforimaginativeorfigurativethinking。
Theobservermay，inspiteoftheindifferenceofthetwosidestooneanother，settoworktodeterminecorrelations，supportedpartlybythegeneralrationalprinciplethattheouteristheexpressionoftheinner，andpartlybytheanalogyoftheskullsofanimals—whichmaydoubtlesshaveasimplercharacterthanmen，butofwhichatthesametimeitbecomesjustsomuchthemoredifficulttosaywhatcharactertheydohave，inthatitcannotbesoeasyforanyman\'simaginationtothinkhimselfreallyintothenatureofananimal。Shouldtheobserverdoso，hewillfind，ingivingoutforcertainthelawshemaintainshehasdiscovered，afirst-ratemeansofassistanceinadistinctionwhichwetoomustnecessarilytakenoteofatthispoint。
Thebeingofmindcannotbetakenatanyratetobesomethingcompletelyrigidandimmovable。
Manisfree。Itwillbeadmittedthatthemind\'soriginalprimordialbeingconsistsmerelyindispositions，whichmindhastoalargeextentunderitscontrol，orwhichrequirefavourablecircumstancestodrawthemout；i。e。anoriginal“being“ofmindmustbeequallywellspokenofaswhatdoesnotexistasa“being“atall。Wereobservationstoconflictwithwhatstrikesanyoneasawarrantablelaw，shouldithappentobefineweatherattheannualfairoronthehousewife\'swashingday—thendealerandhousewifemightsaythatit，properlyspeaking，shouldrain，andtheconditionsarereallyallthatway。Sotoointhecaseofobservingtheskull，itmightbesaidwhenthosecontradictoryobservationsoccur，thatthegivenindividualoughtproperlytobewhataccordingtothelawhisskullproclaimshimtobe，andthathehasanoriginaldispositionwhich，however，hasnotbeendeveloped:thisqualityisnotreallypresent，butitshouldbethere。The“law“andthe“ought-to-be“restonobservationofactualshowersofrain，andobservationoftheactualsenseandmeaninginthecaseofthegivencharacteroftheskull；butiftherealityisnotpresent，theemptypossibilityissupposedtodojustaswell。
Thismerepossibility，i。e。thenon-actualityofthelawproposed，andhencetheobservationsconflictingwiththelaw，areboundtocomeoutjustforthereasonthatthefreedomoftheindividualandthedevelopingcircumstancesareindifferenttowardswhatmerelyis，bothinthesenseoftheoriginalinneraswellastheexternalossiformstructure，andalsobecausetheindividualcanbesomethingelsethanheisinhisoriginalinternalnature，andstillmorethanwhatheisasaskull-bone。
Weget，then，thepossibilitythatagivenbumporhollowontheskullmaydenotebothsomethingactualaswellasameredisposition，oneindeedsolittledeterminedinanygivendirectionastodenotesomethingthatisnotactualatall。Weseehere，asalways，thesameresultofabadexcuse，viz。thatitisitselfreadytobeusedagainstwhatitisintendedtosupport。Weseethethinkingthatmerely“conjectures“broughtbytheveryforceoffactstosayinunintelligentfashiontheveryoppositeofwhatitholdsto—tosaythatthereissomethingindicatedbysuchandsuchabone，butalsojustastrulynotindicatedatall。
Whathoversbeforethiswayof“conjecturing“whenitmakesthisexcuseisthetruethought-athought，however，whichabolishesthatwayof“conjecturing“，—thatbeingassuchisnotatallthetruthofspirit。Asthedispositionisanoriginalprimordialbeing，havingnoshareintheactivityofmind，justsuchabeingistheskull-boneonitsside。Whatmerelyis，withoutparticipatinginspiritualactivity，isathingforconsciousness，andsolittleisittheessenceofmindthatitisrathertheveryoppositeofit，andconsciousnessisonlyactualforitselfbythenegationandabolitionofsuchabeing。
Fromthispointofviewitmustberegardedasathoroughdenialofreasontogiveoutaskull-boneastheactualexistenceofconsciouslife，andthatiswhatitisgivenouttobewhenitisregardedastheouterexpressionofspirit；fortheexternalexpressionisjusttheexistentreality。Itisnousetosaywemerelydrawaninferencefromtheouterastotheinner，whichissomethingdifferent，ortosaythattheouterisnottheinneritselfbutmerelyitsexpression。Forintherelationofthetwotooneanotherthecharacteroftherealitywhichthinksitselfandisthoughtofbyitselffallsjustonthesideoftheinner，whiletheouterhasthecharacterofexistentreality。
When，therefore，amanistold，“You(yourinnerbeing)aresoandso，becauseyourskull-boneissoconstituted，“thismeansnothingelsethanthatweregardaboneastheman\'sreality。Toretortuponsuchastatementwithaboxontheear—inthewaymentionedabovewhendealingwithpsysiognomy—removesprimarilythe“soft“partsofhisheadfromtheirapparentdignityandposition，andprovesmerelythatthesearenotrueinherentnature，arenottherealityofmind；theretortherewould，properlyspeaking，havetogothelengthofbreakingtheskullofthepersonwhomakesastatementlikethat，inordertodemonstratetohiminamanneraspalpableashisownwisdomthataboneisnothingofaninherentnatureatallforaman。，stilllesshistruereality。
Theuntutoredinstinctofself-consciousreasonwillrejectwithoutexaminationphrenology—thisotherobservinginstinctofself-consciousreason，whichhavingsucceededinmaltingaguessatknowledgehasgraspedknowledgeinthesoullessformthattheouterisanexpressionoftheinner。
Buttheworsethethought，thelesssometimesdoesitstrikeuswhereitsbadness，definitelylies，andthemoredifficultitistoexplainit。Forathoughtissaidtobetheworse，thebarerandemptiertheabstraction，whichthoughttakestobetheessentialtruth。Butintheantithesishereinquestionthecomponentpartsareindividualityconsciousofitself，andtheabstractionofabarething，towhichexternalityhasbeenreduced—theinnerbeingofmindtakeninthesenseofafixedsoullessexistenceandinoppositiontojustsuchabeing。
Withtheattainmentofthis，however，rationalobservationseemsinfacttohavealsoreacheditsculminatingpoint，atwhichitmusttakeleaveofitselfandturnrightabout；foritisonlywhenanythingisentirelybadthatthereisaninherentandimmediatenecessityinittowheelroundcompletelyintoitsopposite。JustsoitmaybesaidoftheJewsthatitispreciselybecausetheystanddirectlybeforethedoorofsalvation，thattheyareandhavebeenthemostreprobateandabandoned:—whatthenationshouldbeinandforitself，this，thetrueinnernatureofitsself，itisnotconsciousofbeing，butputsawaybeyonditself。Bythisrenunciationitcreatesforitselfthepossibilityofahigherlevelofexistence，ifonceitcouldgettheobjectthusrenouncedbackagaintoitself，thanifithadneverleftitsnaturalimmediatestateofexistence—becausespiritisallthegreaterthegreatertheoppositionoutofwhichitreturnsintoitself；andsuchanoppositionspiritbringsaboutforitself，bydoingawaywithitsimmediateunity，andlayingasideitsself-existence，aseparatelifeofitsown。Butifsuchaconsciousnessdoesnotmediateandreflectitself，themiddlepositionortermwhereithasadeterminateexistenceisthefatalunholyvoid，sincewhatshouldgiveitsubstanceandfillinghasbeenturnedintoarigidlyfixedextreme。Itisthusthatthislaststageofreason\'sfunctionofobservationisitsveryworst，andforthatreasonitscompletereversalbecomesnecessary。
Forthesurveyoftheseriesofrelationsdealtwithuptothispoint，whichconstitutethecontentandobjectofobservation，showsthateveninitsfirstform，inobservationoftherelationsofinorganicnature，sensuousbeingvanishedfromitsken。Themomentsofitsrelation(i。e。thatofinorganicnature)presentthemselvesaspureabstractionsandassimplenotions，whichshouldbekeptconnectedwiththeexistenceofthings，butthisgetslost，sothattheabstractmomentprovestobeapuremovementandauniversal。Thisfree，self-completeprocessretainsthesignificanceofsomethingobjective；butnowappearsasaunit。Intheprocessoftheinorganictheunitistheinnerwithnoexistence。Whentheprocessdoeshaveexistencequaunit，asoneandsingle，itisanorganism。
Theunitquaself-existentornegativeentitystandsinantithesistotheuniversal，throwsoffitscontrol，andremainsindependentbyitself，sothatthenotion，beingonlyrealizedintheconditionofabsolutedissociation，failstofindinorganicexistenceitsgenuineexpression，inthesensethatitisnotthere，intheformofauniversal；itremainsan“outer“，or，whatisthesamething，an“inner“oforganicnature。
Theorganicprocessismerelyfreeimplicitly(ansich)；itisnotsoexplicitly，“foritself“(fürsich)。
Theexplicitphaseofitsfreedomappearsintheideaofpurpose，hasexistenceasanotherinnernatureasaself-directingwisdomthatliesoutsidethatmereprocess。Reason\'sfunctionofobservationthusturnsitsattentiontothiswisdom，tomind，tothenotionactuallyexistingasuniversality，ortothepurposeexistingintheformofpurpose；andwhatconstitutesitsownessentialnatureisnowtheobjectbeforeit。
Reasonhereintheactivityofobservationisdirectedfirsttothepureabstractformofitsessentialnature。Butsincereason，initsapprehensionoftheobjectthusworkingandmovingamidstitsowndistinctionstakesthisobjectassomethingthatexists，observationbecomesawareoflawsofthought，relationsofoneconstantfactortoanotherconstantfactor。Thecontentoftheselawsbeing，however，merelymoments，theyruntogetherintothesingleoneofself-consciousness。
Thisnewobject，takeninthesamewayasexistent，isthecontingentindividualself-consciousness。
Theprocessofobservation，therefore，keepswithinthe“conjectured“meaningofmind，andwithinthecontingentrelationofconscioustounconsciousreality。Mindaloneinitselfisthenecessityofthisrelation。Observation，therefore，attacksitatcloserquarters，andcomparesitsrealizationthroughwillandactionwithitsrealitywhenitcontemplatesandisreflectedintoitself，arealitywhichisitselfobjective。Thisexternalaspect，althoughanutteranceoftheindividualwhichhehimselfcontains，isatthesametime，quasymbol，somethingindifferenttothecontentwhichitisintendedtodenote，justaswhatfindsforitselfthesymbolisindifferenttothissymbol。
Forthisreason，observationfinallypassesfromthisvariableformofutterancebacktothepermanentfixedbeing，andinprincipledeclaresthatexternalityistheouterimmediaterealityofmind，notinthesenseofanorgan，andnotlikealanguageorasymbol，butinthesenseofalifelessthing。Whattheveryfirstformofobservationofinorganicnaturedidawaywithandsuperseded，viz。theideathatthenotionshouldappearintheshapeofathing，thislastformofobservationreinstatessoastoturntherealityofminditselfintoathing，orexpressingittheotherwayabout，soastogivelifelessbeingthesignificanceofmind。
Observationhasthusreachedthepointofexplicitlyexpressingwhatournotionofobservationwasattheoutset，viz。thatrationalcertaintymeansobjectivityofreason，thatthecertaintyofreasonseeksitselfasanobjectivereality。
Onedoesnot，indeed，supposethatmind，whichisrepresentedbyaskull，isdefinedasathing。
Thereisnotmeanttobeanymaterialism，asitiscalled，inthisidea；mindrathermustbesomethingverydifferentfromthesebonesoftheskull。Butthatmindis，meansnothingelsethanthatitisathing。Whenbeingassuch，orthingness，ispredicatedofthemind，thetrueandgenuineexpressionforthisis，therefore，thatmindissuchanentityasaboneis。Henceitmustbeconsideredassupremelyimportantthatthetrueexpressionhasbeenfoundforthebarestatementregardingmind—thatitis。Whenthestatementisevermadeaboutmind，thatitis，hasabeing，isathing，anindividualreality，wedonotmeanitissomethingwecansee，orknockabout，ortakeinourhands，andsoon，butthatiswhatwesay，andwhatthestatementreallyamountstoisconsequentlyconveyedintheexpressionthattheexistenceofmindisabone。
Thisresulthasnowatwofoldsignificance:oneisitstruemeaning，insofarastheresultisacompletionoftheoutcomeoftheprecedingmovementofself-consciousness。Theunhappyself-consciousnessrenounceditsindependence，andwresteditsdistinctiveself-existenceoutintotheshapeofathing。Bydoingso，itleftthelevelofself-consciousnessandrevertedtotheconditionofmereconsciousness，i。e。tothatphaseofconsciouslifeforwhichtheobjectisanexistent，athing。Butwhatis“thing“inthiscaseisself-consciousness；“thing“hereistheunityofegoandbeing—theCategory。Whentheobjectbeforeconsciousnessisdeterminedthus，consciousnesspossessesreason。Consciousness，aswellasself-consciousness，isinitselfproperlyreasoninanimplicitform；butonlythatconsciousnesscanbesaidtohavereasonwhoseobjecthasthecharacterofbeingthecategory。Fromthis，however，wemuststilldistinguishtheknowledgeofwhatreasonis。
Thecategory，whichistheimmediateunityofbeingandself(SeynundSeinen)，musttraversebothforms，andtheconsciousattitudeofobservationisjustwherethecategoryissetforthintheformofbeing。Initsresult，consciousnessexpressesthat，whoseunconsciousimplicitcertaintyitis，intheshapeofaproposition—thepropositionwhichliesintheverynotionofreason。Thispropositionistheinfinitejudgmentthattheselfisathing—ajudgmentthatcancelsandtranscendsitself。
Throughthisresult，then，thecategorygetstheaddedcharacteristicofbeingthisself-cancellingopposition。The“pure“category，whichispresenttoconsciousnessintheformofbeingorimmediacy，isstillanunmediated，amerelygivenobject，andtheattitudeofconsciousnessisalsodirect，hasnomediationinit。Thatinfinitejudgmentisthemomentwhichisthetransitionofimmediacyintomediationornegativity。Thegivenpresentobjectisthereforecharacterizedasanegativeobjectwhileconsciousnessinitsrelationtowardsitassumestheformofself-consciousness；orthecategory，whichtraversedtheformofbeingintheprocessofobservation，isnowsetupintheformofself-existence。Consciousnessnolongerseekstofinditselfimmediately，buttoproduceitselfbyitsownactivity。Consciousnessitselfisthepurposeandendofitsownaction，asintheprocessofobservationithadtodomerelywiththings。
Theothermeaningoftheresultistheonealreadyconsidered，thatofunsystematic(begrifflos)
observation。Thishasnootherwayofunderstandingandexpressingitselfthanbydeclaringtherealityofself-consciousnesstoconsistintheskull-bone，justasitappearsintheformofathingofsense，stillretainingitscharacterasanobjectforconsciousness。Instatingthis，however，ithasnoclearconsciousnessastowhatthestatementinvolves，anddoesnotgraspthedeterminatecharacterofthesubjectandpredicateinthepropositionandoftheirrelationtooneanother，stilllessdoesitgraspthepropositioninthesenseofaself-resolvinginfinitejudgmentandanotion。
Rather，invirtueofadeeper-lyingself-consciousnessofmind，whichhastheappearancehereofbeinganinnatedecencyandhonestyofnature，itconcealsfromitselftheignominiousnessofsuchanirrationalcrudethoughtathatoftakingabonefortherealityofself-consciousness；andtheverysenselessnessofintroducingallsortsofrelationsofcauseandeffect，symbol“，“organ“，etc。，whichareperfectlymeaninglesshere，andofhidingawaytheglaringfollyofthepropositionbehinddistinctionsderivedfromthem—allthisputsaglossonthatthoughtandwhitewashesitsnakedabsurdity。
Brain-fibresandthelike，lookedatasformsofthebeingofmind，arealreadyanimagined，amerelyhypotheticalactualityofmind—notitspresentedreality，notitsfelt，seen，inshortnotitstruereality。Iftheyarepresenttous，iftheyareseen，theyarelifelessobjects，andthennolongerpassforthebeingofmind。Butitsobjectivitypropermusttakeanimmediate，asensuousform，sothatinthisobjectivityqualifeless—fortheboneislifelesssofarasthelifelessisfoundinthelivingbeingitself—mindisestablishedasactual。
Theprincipleinvolvedinthisideaisthatreasonclaimstobeallthinghood，eventhinghoodofapurelyobjectivekind。Itisthis，however，inconceptu:or，onlythisnotionisthetruthofreason；
andthepurerthenotionitselfis，themoresillyanideadoesitbecome，ifitscontentdoesnottaketheshapeofanotion(Begriff)butofamerepresentationoridea(Vorstellung)-iftheself-supersedingjudgmentisnottakenwiththeconsciousnessofthisitsinfinity，butistakenasastableandpermanentproposition，thesubjectandpredicateofwhichholdgoodeachonitsownaccount，selffixedasself，thingasthing，whileonehastobetheotherallthesame。
Reason，essentiallythenotion，isimmediatelypartedasunderintoitselfanditsopposite，anoppositionwhichjustforthatreasonisimmediatelyagainsuperseded。Butifitpresentsitselfinthiswayasbothitselfanditsopposite，andifitisheldfastintheentirelyisolatedmomentofthisdisintegration，reasonisapprehendedinanirrationalform；andthepurerthemomentsofthisoppositionare，themoreglaringistheappearanceofthiscontent，whichiseitheraloneforconsciousness，oraloneexpressedingenuouslybyconsciousness。
The“depth“whichmindbringsoutfromwithin，butcarriesnofurtherthantomakeitapresentation(Vorstellung)，andletitremainatthislevel—andthe“ignorance“onthepartofthisconsciousnessastowhatitreallysays，arethesamekindofconnexionofhigherandlowerwhich，inthecaseofthelivingbeing，naturena?velyexpresseswhenitcombinestheorganofitshighestfulfilment，theorganofgeneration，withtheorganofurination。Theinfinitejudgmentquainfinitewouldbethefulfilmentoflifethatcomprehendsitself，whiletheconsciousnessoftheinfinitejudgmentthatremainsatthelevelofpresentationcorrespondstourination。
1。Cp。WithHegel\'sanalysisErdmann\'sPsychologischeBriefe，Br。9。
2。AcriticofphysiognomyinüberPhysiognomik，2Auf。G?ttingen，1778，p。35。
3。i。e。therelationofself-consciousnesstoexternalreality。
4。Cp。Thereisnoarttofindthemind\'sconstructionintheface。Macbeth，，Act。I。4。
5。ThisreferstotheclaimsputforwardbyLavater，whoseworkwasentitledPhysiognomischeFragmentezurBef?rderungderMenschenkenntnissundMenschenliebe。Leipzig，1775-8。
6。“EverydayPhysiognomy“wouldbethefamiliarprocedureofmankind，civilizedanduncivilized，indivingorsupposingwhatisinaman\'smindfrombodilyexpressions-e。g。thetoneofhisvoice，thelineaments(naturalandacquired)ofhisface，theplayofhisfeatures，oreveningeneraltheconformationofhisbody。Theprocedureisinstinctive；butitalsoleadstoroughandreadyjudgmentsofexperiencewhichareusedforguidanceineverydaysociallife。
7。Tim?us，71，72。
8。v。above，p。349。
B
TheRealisationofRationalSelf-ConsciousnessthroughitsOwnActivitySELF-CONSCIOUSNESSfoundthe“thing“intheformofitself，anditselfintheformofathing；
thatistosay，self-consciousnessisexplicitlyawareofbeinginitselftheobjectivereality。Itisnolongertheimmediatecertaintyofbeingallreality；itisratherakindofcertaintyforwhichtheimmediateingeneralassumestheformofsomethingsublated，sothattheobjectivityoftheimmediateisregardednowmerelyassomethingsuperficialwhoseinnercoreandessenceisself-consciousconsciousness。
Theobject，therefore，towhichself-consciousnessispositivelyrelated，isaself-consciousness。
Theobjecthastheformandcharacterofthinghood，i。e。isindependent:butself-consciousnesshastheconvictionthatthisindependentobjectisnotalientoitself；itknowsherewiththatitselfisinherently(ansich)recognizedbytheobject。Self-consciousnessismind，whichhastheassuranceofhaving，intheduplicationofitsself-consciousnessandintheindependenceofboth，itsunitywithitsownself。Thiscertaintyhastobebroughtoutnowbeforethemindinallitstruth；whatself-consciousnessholdsasafact，viz。thatimplicitlyinitselfandinitsinnercertaintyitis，hastoenterintoitsconsciousnessandbecomeexplicitforit。
Whatthegeneralstagesofthisactualizationwillbecanbeindicatedinageneralwaybyreferencetotheroadthusfartraversed。Justasreason，whenexercisedinobservation，repeatedinthemediumofthecategorythemovementof“consciousness“assuch，namely，sense-certainty，(1)
perception，(2)andunderstanding，(3)thecourseofreasonhere，too，willagaintraversethedoublemovementof“self-consciousness“，andfromindependencepassoverintoitsfreedom。Tobeginwith，thisactivereasonisawareofitselfmerelyasanindividual“，andmust，beingsuch，demandandbringforthitsrealityinan“other“。Thereafter，however，itsconsciousnessbeingliftedintouniversality，itbecomesuniversalreason，andisconsciouslyawareofitselfasreason，assomethingalreadyrecognizedinandforitself，whichwithinitspureconsciousnessunitesallself-consciousness。Itisthesimpleultimatespiritualreality(Wesen)，which，bycomingatthesametimetoconsciousness，istherealsubstance，intowhichprecedingformsreturnandinwhichtheyfindtheirground，sothattheyare，ascontrastedwithreferencetothelatter，merelyparticularmomentsoftheprocessofitscomingintobeing，momentswhichindeedbreaklooseandappearasformsontheirownaccount，buthaveinfactonlyexistenceandactualitywhenborneandsupportedbyit，andonlyretaintheirtruthinsofarastheyareandremaininit。
Ifwetakethisfinalresultoftheprocessasitiswhenreallyaccomplished——thisend，whichisthenotionthathasalreadybecomemanifestbeforeus，viz。recognizedself-consciousness，whichhasthecertaintyofitselfintheotherfreeself-consciousness，andfindsitstruthpreciselythere；inotherwords，ifwebringthisstillinwardandunevolvedmindtolightasthesubstancethathasdevelopedintoitsconcreteexistence——weshallfindthatinthisnotionthereisopeneduptherealmoftheSocialOrder，theEthicalWorld(Sittlichkeit)。Forthislatterisnothingelsethantheabsolutespiritualunityoftheessentialsubstance(Wesen)ofindividualsintheirindependentreality；itisaninherentlyuniversalself-consciousness，whichisawareofbeingsoconcreteandrealinanotherconsciousness，thatthislatterhascompleteindependence，islookedonasa“thing“，andtheuniversalself-consciousnessisawarepreciselythereinofitsunitywiththat“thing“，andisonlythenself-consciousness，whenthusinunitywiththisobjectivebeing(Wesen)。Thisethicalsubstancewhentakeninitsabstractuniversalityisonlytheconceptionoflaw，thought-constitutedlaw；butjustasmuchitisimmediatelyactualself-consciousness，itisCustom(Sitte)。Thesingleindividualconversely，isonlya“this“，agivenexistentunit，insofarasheisawareoftheuniversalconsciousnessashisownbeinginhisownparticularindividuality，seeingthathisactionandexistencearetheuniversalcustom。
Inpointoffactthenotionoftherealizationofself-consciousreason——ofdirectlyapprehendingcompleteunitywithanotherinhisindependence:ofhavingformyobjectanotherinthefashionofa“thing“founddetachedandapartfromme，andthenegativeofmyself，andoftakingthisasmyownself-existence(Fürmichseyn)——findsitscompleterealityinfulfilmentinthelifeofanation。
Reasonappearshereasthefluentuniversalsubstance，asunchangeablesimplethinghoodwhichyetbreaksupintomanyentirelyindependentbeings，justaslightburstsasunderintostarsasinnumerableluminouspoints，eachgivinglightonitsownaccount，andwhoseabsoluteself-existence(Fürmichseyn)isdissolved，notmerelyimplicitly(ansich)，butexplicitlyforthemselves(fürsich)，withinthesimpleindependentsubstance。Theyareconsciouswithinthemselvesofbeingtheseindividualindependentbeingsthroughthefactthattheysurrenderandsacrificetheirparticularindividuality，andthatthisuniversalsubstanceistheirsoulandessence——asthisuniversalagainistheactionofthemselvesasindividuals，andistheworkandproductoftheirownactivity。
Thepurelyparticularactivityandbusinessoftheindividualrefertoneedswhichhehasasapartofnature，i。e。asamereexistentparticular。Thateventhese，itscommonestfunctions，donotcometonothing，buthavereality，isbroughtaboutbytheuniversalsustainingmedium，themightoftheentirenation。
Itisnotmerely，however，thisformofsubsistenceforhisactivityingeneralthattheindividualgetsintheuniversalsubstance，butlikewisealsohiscontent；whathedoesiswhatallarecapableofdoing，isthecustomallfollow。Thiscontent，insofarasitiscompletelyparticularized，is，initsconcretereality，confinedwithinthelimitsoftheactivityofall。Thelabouroftheindividualforhisownwantsisjustasmuchasatisfactionofthoseofothersasofhimself，andthesatisfactionofhisownheattainsonlybythelabourofothers。
Astheindividualinhisownparticularworkipsofactoaccomplishesunconsciouslyauniversalwork，soagainhealsoperformstheuniversaltaskashisconsciousobject。Thewholebecomesinitsentiretyhiswork，forwhichhesacrificeshimself，andpreciselybythatmeansreceivesbackhisownselffromit。
Thereisnothingherewhichmaynotbereciprocal，nothinginregardtowhichtheindependenceoftheindividualmaynot，indissipatingitsexistenceonitsownaccount(Fürsichseyn)，innegatingitself，giveitselfitspositivesignificanceofexistingforitself。Thisunityofexistingforanother，ormakingselfa“thing“，and，ofexistenceforself，thisuniversalsubstance，uttersitsuniversallanguageinthecustomsandlawsofa(4)nation。Butthisexistentunchangeablenature(Wesen)isnothingelsethantheexpressionoftheparticularindividualitywhichseemsopposedtoit:thelawsgiveexpressiontothatwhicheachindividualisanddoes；theindividualknowsthemnotmerelytobewhatconstituteshisuniversalobjectivenatureasa“thing“，butknowshimself，too，inthatform，orknowsittobeparticularizedinhisownindividualityandineachofhisfellow-citizens。Intheuniversalmind，therefore，eachhasthecertaintyonlyofhimself，thecertaintyoffindingintheactualrealitynothingbuthimself；heisascertainoftheothersasofhimself。Iapprehendandseeinallofthemthattheyareintheirowneyes(fürsichselbst)onlytheseindependentbeingsjustasIam。I
seeintheircasethefreeunitywithothersinsuchwisethatjustasthisunityexiststhroughme，soitexiststhroughtheotherstoo-Iseethemasmyself，myselfasthem。
Inafreenation，therefore，reasonisintruthrealized。Itisapresentlivingspirit，wheretheindividualnotonlyfindshisdestiny(Bestimmung)，i。e。hisuniversalandparticularnature(Wesen)，expressedandgiventohiminthefashionofathing，buthimselfisthisessentialbeing，andhasalsoattainedhisdestiny。Thewisestmenofantiquityforthatreasondeclaredthatwisdomandvirtueconsistinlivinginaccordancewiththecustomsofone\'sownnation。
Fromthishappystate，however，ofhavingattaineditsdestiny，andoflivinginit，theself-consciousness，whichinthefirstinstanceisonlyimmediatelyandinprinciplespirit，hasbrokenaway；orperhapsithasnotyetattainedit:forbothcanbesaidwithequaltruth。
Reasonmustpassoutofandleavethishappycondition。Foronlyimplicitlyorimmediatelyisthelifeofafreenationtherealobjectiveethicalorder(Sittlichkeit)。Inotherwords，thelatterisanexistentsocialorder，andinconsequencethisuniversalmindisalsoanindividualizedmind。Itisthetotalityofcustomsandlawsofaparticularpeople，aspecificallydeterminateethicalsubstance，whichcastsoffthislimitationonlywhenitreachesthehighermoment，namely，whenitbecomesconsciousregardingitsownnature；onlywiththisknowledgedoesitgetitsabsolutetruth，andnotasitisimmediatelyinitsbareexistence。Inthislatterformitis，ontheonehand，arestrictedethicalsubstance，ontheother，absolutelimitationconsistsjustinthisthatmindisintheformofexistence。
Hence，further，theindividual，asheimmediatelyfindshisexistenceintheactualobjectivesocialorder，inthelifeofhisnation，hasasolidimperturbableconfidence；theuniversalmindhasnotforhimresolveditselfintoitsabstractmoments，andthus，too，hedoesnotthinkofhimselfasexistinginsinglenessandindependence。Whenhoweverhehasoncearrivedatthisknowledge，asindeedhemust，thisimmediateunitywithmind，thisundifferentiatedexistenceinthesubstanceofmind，hisnaiveconfidence，islost。Isolatedbyhimselfheishimselfnowthecentralessentialreality——nolongeruniversalmind。Theelementofthissinglenessofself-consciousnessisnodoubtinuniversalminditself，butmerelyasavanishingquantity，which，asitappearswithanexistenceofitsown，isstraightwayresolvedwithintheuniversal，andonlybecomesconsciouslyfeltintheformofthatconfidence。Whentheindividualgetsfixityintheformofsingleness(andeverymoment，beingamomentoftheessentialreality，mustmanagetorevealitselfasessential)，theindividualhastherebysethimselfoveragainstthelawsandcustoms。Theselatterarelookedonasmerelyathoughtwithoutabsolutelyessentialsignificance，anabstracttheorywithoutreality；whilehequathisparticularegoisinhisownviewthelivingtruth。
Or，again[wecansay，asabovestated，that]self-consciousnesshasnotyetattainedthishappystateofbeingethicalsubstance，thespiritofapeople。For，afterleavingtheprocessofrationalObservation，mind，atfirst，isnotyetassuchactuallyrealizedthroughitself；itismerelyaffirmedasinnernatureandessence，orasabstraction。Inotherwords，mindisfirstimmediate。Asimmediatelyexisting，however，itisindividualized。Itispracticalconsciousness，whichstepsintotheworlditfindslyingready-madewiththeintentionofduplicatingitselfinthedeterminateformofanindividual，ofproducingitselfasthisparticularindividual，andcreatingthisitsownexistentialcounterpart，andthusbecomingconsciousofthisunityofitsownactualrealitywiththeobjectiveworld。Self-consciousnesspossessesthecertainlyofthisunity；itholdsthattheunityisimplicitly(ansich)alreadypresent，orthatthisunionandagreementbetweenitselfand“thinghood“
(objectiveexistence)isalreadyanaccomplishedfact，andhasonlytobecomeexpresslysoforitthroughitsownagency；orthatitsmakingthatunityisatthesametimeandasmuchitsfindingtheunity。Sincethisunitymeanshappiness，theindividualisthussentforthintotheworldbyhisownspirittoseekhishappiness。
If，then，weforourpartfindthetruthofthisrationalself-consciousnesstobeethicalsubstance，thatself-consciousnessonitspartfindsherethebeginningofitsethicalexperienceoftheworld。
Fromthepointofviewthatithasnotyetattainedtoitsethicalsubstance，thismovementpressesonwardstothatend，andwhatiscancelledintheprocessaretheparticularmomentswhichself-consciousnesstakesasvalidinisolation。Theyhavetheformofanimmediatewill-process，orimpulseofnature，whichattainsitssatisfaction，thissatisfactionitselfbeingthecontentofanewimpulse。Lookingatself-consciousness，however，ashavinglostthehappinessofbeinginthesubstance，thesenaturalimpulsesareboundupwithaconsciousnessthattheirpurposeisthetruedestinyandessentialnatureofself-consciousness。Ethicalsubstancehassunktothelevelofafloatingselflessadjective，whoselivingsubjectsareindividuals，whichhavetofilluptheiruniversalitythroughthemselves，andtoprovidefortheirdestinyoutofthesamesource。
Takenintheformersense，then，thoseformsandmodesaretheprocessbywhichtheethicalsubstancecomestobe，andprecedethissubstance:inthelattertheysucceedit，anddiscloseforself-consciousnesswhatitsdestinednatureis。Intheformeraspecttheimmediacyorrawbruteimpulsesgetlostintheprocessoffindingoutwhattheirtruthis，andtheircontent，passesovertoahigher。Inthelatteraspect，however，thefalseideaofconsciousness，whichputsitscharacteristicnatureinthoseimpulses，passestoahigheridea。Intheformercasethegoalwhichtheyattainistheimmediateethicalsubstance；while，inthelatter，theendistheconsciousnessofthatsubstance，suchaconsciousnessasknowsthesubstancetobeitsownessentialbeing；andtothatextentthisprocesswouldbethedevelopmentofmorality(Moralit?t)，ahigherstateorattitudethantheformer(Sittlichkeit)。Butthesemodesatthesametimeconstituteonlyonesideofthedevelopmentofmorality，that，namely，whichbelongstoself-existence，orinwhichconsciousnesscancelsitspurposes；theydonotconstitutethesidewheremoralityarisesoutofthesubstanceitself。Sincethesemomentscannotyethavethesignificationofbeingmadeintopurposesinoppositiontothelostsocialorder(Sittlichkeit)，theyholdherenodoubtintheirsimpleuncriticizedcontent，andtheendtowardswhichtheyworkistheethicalsubstance:butsincewithourtimeismoredirectlyassociatedthatformofthesemomentsinwhichtheyappearafterconsciousnesshaslostitsethicalcustom-constituted(sittliches)life，andinthesearchforitrepeatsthoseforms，theymayberepresentedmoreafterthislattermannerofexpression。
Self-consciousness，whichisasyetmerelythenotionofmind，takesthispathwiththespecificcharacteristicofbeingtoitselftheessentialrealityquaindividualmind，anditspurpose，therefore，istogiveitselfactualizationasindividual，andtoenjoyitself，quaindividual，insodoing。
Inexistingforitselfitisawareofitselfastheessentiallyreal。Inthischaracteritisthenegativityoftheother。Therearises，therefore，withinitsconsciousnessanoppositionbetweenitselfquapositiveandsomethingwhichnodoubtexists，butforitnotinthesenseofexistingsubstantially。
Consciousnessappearssunderedintothisobjectiverealityfoundlyingatitshand，andthepurpose，whichitcarriesoutbytheprocessofcancellingthatobjectivity，andwhichitmakestheactualfactinsteadofthegivenobject。Itsprimarypurpose，however，isitsimmediateabstractexistenceforitself，inotherwordsseeingitselfasthisparticularindividualinanother，orseeinganotherself-consciousnessasitself。Theexperienceofwhatthetruthofthispurposeis，placesself-consciousnessonahigherplane，andhenceforthitistoitselfpurpose，insofarasitisatonceuniversal，andhasthelawimmediatelywithinit。Incarryingoutthislawofitsheart，however，itlearnsthatheretheindividualcannotpreservehimself，butratherthegoodcanonlybeperformedthroughthesacrificeoftheindividual:andsoitpassesintoVirtue。Theexperiencewhichvirtuegoesthroughcanbenootherthanthatoffindingthatitspurposeisalreadyimplicitly(ansich)
carriedout，thathappinessliesimmediatelyinactionitself，andactionitselfisthegood。Theprincipleornotionofthisentiresphereofexperience——viz。that“thinghood“istheindependentself-existenceofmind——becomesinthecourseofthisexperienceanobjectivefactforself-consciousness。Inthatself-consciousnesshasfoundthisprinciple，itisawareofitselfasrealityinthesenseofdirectlyself-expressingIndividuality，whichnolongerfindsanyresistanceinarealityopposedtoit，andwhoseobjectandpurposearemerelythisfunctionofself-expression。
1。Viz。indescriptiveobservationofnatureassuch。
2。Viz。inobservationoflivingnature，the“organic“。
3。Viz。inobservationofnatureastheexternalrealityofmind，lawsofthought，psychology，physiognomy，phrenology。
4。Thefirstandsucceedingeditionsread“seines“Volks:Lassonproposes“eines“。Thisseemscorrectinthecontext。
B:RealisationaPleasure&NecessitySELF-CONSCIOUSNESS，whichisawareofbeingthereality，hasitsobjectwithinitself，butanobjectwhich，atfirst，ismerelyitsown(fürsich)，andisnotyetinactualexistence。Existencestandsopposedtoitasarealityotherthanitsown；andtheaimofself-consciousnessconsistsincarryingoutwhatitis“foritself“soastoseeitselfasanotherindependentbeing。Thisfirstpurposeistobecomeconscious，inthatotherself-consciousness，ofitselfasanindividual，toturnthisotherintoitsownself。Ithastheassurancethatthisotheralreadyisessentiallyitself。
Insofarasithasrisenfromoutofthesubstanceofethicallifeandthequiescentstateofthought，andattaineditsconsciousindependence，ithasleftbehindthelawofcustomandofsubstantialexistence，thekindsofknowledgeacquiredthroughobservation，andthesphereoftheory；theseliebehinditasagrayshadowthatisjustvanishing。Forthislatterisratheraknowledgeofsomething，theindependentexistence(Fürmichseyn)andactualityofwhichareotherthanthoseofself-consciousness。Itisnottheseeminglydivinespiritofuniversalityinknowledgeandaction，wherein(allindividual)feelingandenjoymentarestilled，thathaspassedintoandfillsthisnewlevelofself-consciousness；butthespiritoftheearth，aspiritwhichholdsthatbeingaloneastruerealitywhichistherealityofindividualconsciousness。
ItrepudiatessenseandscienceThehighestgiftspossessedbymen-
Ithasgoneovertothedevil，Andmustbeo\'erthrown(1)
Itplungesthusintolife，andcarriestoitscompletionthepureindividualityinwhichitappears。Itdoesnotsomuchmakeitsownhappinessastakeitdirectlyandenjoyit。Thegreyshadesofscience，lawsandprinciples，whichalonestandbetweenitanditsownreality，vanishlikealifelessmistthatcannotcontendagainstthelivingcertaintyofitsreality。Ittakestoitselflifemuchasaripefruitisplucked，whichcomestomeetthehandthattakesit(2)
ItsactionisonlyinonerespectanactofDesire；itdoesnotaimatabolishingtheobjectivefactinitsentirety，butonlytheformofitsothernessorobjectivity，whichisanunrealappearance；foritholdsthistobeinherentlyandimplicitlythesamerealityasitsownself。Thesphereinwhichdesireanditsobjectsubsistindependentlyandindifferenttowardseachotheristhatoflivingexistence；
theenjoymentofdesirecancelsthisexistence，sofarasitbelongstotheobjectofdesire。Butherethiselement，whichgivestobothseparateanddistinctactuality，isratherthecategory，aformofbeingwhichhasessentiallythecharacterofapresentedbeing。It(i。e。theelement)isthereforetheconsciousnessofindependence——itmaybenaturalconsciousness，ortheconsciousnessdevelopedintoasystemoflaws——whichpreservestheindividualseachforhimself。Thisseparationdoesnotperseholdforself-consciousness，whichknowstheotherasitsownproperself-hood。
ItattainsthereforetotheenjoymentofPleasure，totheconsciousnessofitsactualizationinaconsciousnesswhichappearsasindependent，ortotheintuitionoftheunityofbothindependentself-consciousnesses。Itsucceedsinitspurpose，butonlytolearntherewhatthetruthofthatpurposeis。Itconceivesitselfasthisindividualself-existent(Fürmichseyn)being；buttheactualizationofthispurposeisjustthecancellingofthepurpose。Foritcomesconsciouslytobe，notobjectinthesenseofagivenparticularindividual，butratherasunityofitsselfandtheotherself-consciousness，consequentlyascancelledandtranscendedindividual，i。e。asuniversal。
Thepleasureenjoyedhas，indeed，thepositivesignificancethattheselfhasbecomeawareofitselfasobjectiveself-consciousness:butthenegativeimportisthereaswell-thatofhavingcancelleditself。Andsinceittookitsrealizationintheformersenseonly，itsexperiencecomesconsciouslybeforeitascontradiction，inwhichtheacquiredrealityofitsindividualexistencefindsitselfdestroyedbythenegativeelement，whichstandswithoutrealityandwithoutcontentoveragainsttheformer，andyetistheforcewhichconsumesit。Thisnegativeelementisnothingelsethanthenotionofwhatthisindividualityinherentlyis。Thisindividualityis，however，asyetthepoorestformofself-realizingmind；foritistoitselfstillsimplytheabstractionofreason，oristhemerelyimmediateunityofbeing-for-selfandbeing-in-self(Für-sichundAnsichseyns)，ofexplicitandimplicitself。Itsessentialnaturethereforeisonlytheabstractcategory。StillithasnolongertheformofimmediatesimplebeingasinthecaseofObservation，whereitisabstractbeing，or，whenaffirmedassomethingalien，isthinghoodingeneral。Hereinthecasebeforeustherehasenteredintothisthinghoodself-existence(Fürsichseyn)andmediation。Itcomesonthescenehere，therefore，intheformofacircularprocess，whosecontentisthedevelopedpurerelationofthesimpleessentialelements。Theactualizationattainedinthecaseofthisindividualityconsists，therefore，innothingelsethanitshavingturnedoutthiscycleofabstractionsfromtherestrictedconfinesofsimpleself-consciousness，andputthemintothesphereandconditionof“beingforconsciousness“existence，wheretheyappearspreadoutindetailasdistinctobjects。
Thesortofobject，then，thatself-consciousnessinitspleasurableenjoymenttakestobeitstruereality，isthedetailedexpansionofthosebareessentialelementsofpureunity，ofpuredifference，andoftheirrelation。Furtherthanthistheobject，whichindividualityexperiencesasitstruenature，hasnocontent。ItiswhatiscalledNecessity。ForNecessity，Fate，orthelike，isjustthataboutwhichweareunabletosaywhatitisdoing，whatitsdefinitelawsanditspositivecontentactuallyare，becauseitistheabsolutepurenotionitself，viewedasbeing，relationbareandsimple，butimperturbable，irresistible，andimmovable，whoseworkismerelythenothingnessofindividualexistence。Itisthisfirmunbendingconnexion，becausethatwhichisconnectedconsistsinpureessentialitiesoremptyabstractions。Unity，Difference，andRelationarecategories，eachofwhichisnothing，asitstandsbyitself，butonlyinitsrelationtoitsopposite，andtheythereforecannotcomeapartfromoneanother。Theyarebytheirownnotionrelatedtoeachother，fortheyarethepurenotionsthemselves；andthisabsoluterelationandabstractprocessconstituteNecessity。Themerelyparticularindividuality，whichhasinthefirstinstanceonlythepurenotionofreasonforitscontent，insteadofhavingescapedfromdeadtheoryandplungedintoactuallife，hasthusonlyprecipitateditselfintoconsciousnessofitsownlifelessness，andenjoysitselfmerelyasnakedandaliennecessity，lifelessactuality。
Thetransitiontakestheplacefromtheformofonenesstothatofuniversality，fromoneabsoluteabstractionintotheother；itproceedsfromthatpurposeofpureexplicitexistence-for-self，whichhascastofffellowshipandcommunionwithothers，intothesheeropposite——i。e。intoequallyabstractimplicitimmanentexistence——intomerebeing-in-itself。Thisappearsconsequentlyinsuchformthattheindividualissimplyreducedtonaught，andtheutteratomicityofseparateindividualexistenceispulverizedontheequallyhardbutcontinuousactuality。
Sinceitisquaconsciousnesstheunityofitselfanditsopposite，thistransitionisstillafactforit。Itspurpose，anditsrealizationaswellasthecontradictionofwhatconstitutedforititsessentialnature，andwhatinherentlythatnatureis——allthisitisconsciouslyawareof。Itlearnsthedoublemeaningwhichliesinwhatitdid，whenitsoughtto“take“andpossessitslife:it“took“life，buttherebyratherlaidholdondeath。
Thistransitionofitslivingbeingintolifelessnecessityappearstoitthereforeaperversionwhichismediatedbynoagencyatall。Themediatingfactorwouldhavetobethatinwhichbothsideswouldbeone，whereconsciousnessthusknewtheonemomentintheother，founditspurposeandactioninFate，anditsfateinitspurposeandaction，sawitsowntruenatureinthisNecessity。But，forconsciousnessthemeaningofthisunityhereisjustpleasureitself，orsimpleparticularfeeling；
andthetransitionfromthemomentofthisitspurposeintothemomentofitstruenatureisforitamereleapintotheopposite。Forthesemomentsarenotcontainedandcombinedinfeeling，butonlyinthebarepureself，whichisauniversalorthought。Consciousness，therefore，throughtheexperienceinwhichitstruthoughttohavecometolight，hasinsteadbecometoitselfadarkriddle；
theconsequencesofitsdeedsaretoitnotreallyitsowndeeds。Whathappenstoitisfoundtobenottheexperienceofwhatitinherentlyis；thetransitionisnotamerealterationinformofthesamecontentandessentialnature，presentednowascontentandtruerealityofconsciousness，thereafterasobjectorintuitivelyperceivedessenceofitself。Theabstractnecessitythusgetsthesignificanceofthemerelynegativeuncomprehendedpowerofuniversality，onwhichindividualityisbrokeninpieces。
Theappearanceofthismodeofself-consciousnessgoesasfarasthisstage。Thelastmomentoftheexistenceofthismodeisthethoughtofitslossandannihilationinnecessity，orthethoughtofitselfasabeing(Wesen)entirelyalientoitself。Self-consciousnessinitself，however，hassurvivedthisloss；forthisnecessityorpureuniversalityisitsownpropernature(Wesen)。Thisreflexionofconsciousnessintoself，theknowledgethatnecessityisitself，isanewmodeorattitudeofconsciousness。
1。Faust(adapted)。
2。Cp。Spenser\'sFaerieQueene，Bk。2:Canto12，54。
bTheLawoftheHeart，&theFrenzyofSelf-ConceitNECESSITYisforthisnewmodeofconsciousnesswhatintruthself-consciousnessfindsnecessityinitsowncasetobe。Initsnewattitudeself-consciousnessregardsitselfasthenecessaryelement。Itknowsthatithastheuniversal，thelaw，immediatelywithinitself，alawwhich，becauseofthischaracteristicofbeingimmediatelywithinconsciousnessasitisforitself，iscalledtheLawoftheHeart。Thismodeorattitudeofconsciousnessisforitself，quaindividual，essentialrealityastheformermodesimilarlywas；butinthepresentcaseitisricherbythecharacteristicthatthisself-existenceistakenasnecessaryoruniversal。
Thelaw，therefore，whichisprimarilythelawproperofself-consciousness，ora“heart“whichhoweverhasinitalaw，isthepurposewhichtheselfproceedstorealize。Itremainstobeseenwhetheritsrealizationcorrespondstoitsnotion，andwhetheritwillthereincometofindthisitslawtobetheessentialultimatefact。
Opposedtothis“heart“standsareality。Forinthe“heart“thelawisinthefirstplacemerelyforitself；itisnotyetactualized，andthus，too，issomethingotherthanwhatthenotionis。Thisotheristherebycharacterizedasarealitywhichistheantithesisofwhatistoberealized，andconsequentlyisthecontradictionofthelawandtheindividual。Thisrealityisthusontheonehandalawbywhichtheparticularindividualityiscrushedandoppressed，aviolentordinanceoftheworldwhichcontradictsthelawoftheheart，and，ontheotherhand，ahumanitysufferingunderthatordinance——ahumanitywhichdoesnotfollowthelawoftileheart，butissubjectedtoanaliennecessity。
\'Thisreality，appearinginoppositiontothepresentmodeofconsciousnessis，asisevident，nothingbuttheforegoingdiremptionofindividualityanditstruth，arelationofgruesomenecessity，underwhichtheformeriscrushed。We，whotracetheprocess，seetheprecedingmovement，therefore，asinoppositiontothenewform，becausethelatterhasessentiallyarisenfromit，andthemomentwhencethenewformcomesisnecessaryforit。Thenewmode，however，looksonthatmomentassomethingsimplymetwith，sinceithasnoconsciousnessofitsorigin，andtakesitsrealessencetoconsistratherinbeingindependent，inbeingforitself，ornegativelydisposedtowardthispositive，implicit，immanentcontent。
Theaimandobjectofthisindividualityisthustocancelandtranscendthisnecessitywhichcontradictsthelawoftheheart，asalsotodoawaywiththesufferingtherebyarising。Thereisinconsequencenolongerherethefrivolityoftheformermode，whichmerelywantedprivateandparticularpleasure；itistheearnestnessofahighpurpose，whichseeksitspleasureindisplayingthemexcellenceofitsowntruenature，andinbringingaboutthewelfareofmankind。Whatitrealizesisitselfthelaw，anditspleasureisatthesametimeuniversal，apleasurewhichallheartsfeel。Toitbothareinseparable；itspleasureiswhatconformstothelawandtherealizationofthelawofallmankindaffordsititsparticularpleasure。Forwithinitsownselfindividualityandnecessityareimmediatelyanddirectlyone；thelawisalawoftheheart。Individualityisnotyetremovedfromitsplace；andtheunityofbothhasnotbeenbroughtaboutbymeansofthedevelopmentofindividuality，hasnotyetbeenestablishedbydiscipline。Therealizationoftheimmediateundisciplinednaturepassesforadisplayofexcellenceandforbringingaboutthewell-beingofmankind。
Thelaw，again，whichisopposedtothelawoftheheartisdividedfromtheheart，andexistsonitsownaccount。Mankind，whichisboundtoit，doesnotliveintheblissfulunityofthelawwiththeheart，buteitherlivesindismalseparationandsuffering，oratleastindeprivationoftheenjoymentofitselfinobeyingthelaw，andwithouttheconsciousnessofitsownexcellenceinoversteppingit。
Becausethatall-dominatingdivineandhumanordinanceisdividedfromtheheartitisregardedbythelatterasadelusion，whichoughttolosewhatitstillpossesses，namely，powerandactuality。Itmay，indeed，initscontentagreebychancewiththelawoftheheart，andthenthelattercanacquiesceinit。But，fortheheart，itisnotthebareconformitytolawassuchwhichconstitutestheessentialfact(Wesen)，buttheconsciousnessofitselfwhichthe“heart“therebyobtains，thefactthatithasthereinfoundself-satisfaction。Wherethecontentofuniversalnecessity，however，doesnotagreewiththeheart，necessityis，asregardsitscontentalso，nothinginitself，andmustgivewaybeforethelawoftheheart。
Theindividual，then，fulfils，carriesoutthelawofhisheart。Thislawbecomesauniversalordinance，andpleasurebecomesarealitywhich，asitstand，conformstolaw。Butinthisrealization，thelawhas，inpointoffact，escapedtheindividual；andthustherearisesimmediatelyonlythatrelationwhichoughttobecancelled。Thelawoftheheartceasesthroughitsveryrealizationtobealawoftheheart。Forittherebytakesontheformofactually“being“，andisnowuniversalpower，whichholdsthisparticular“heart“tobeamatterofindifference；sothattheindividual，inestablishinghisownordinance，nolongerfindsittobehisown。Byrealizinghislawbeconsequentlybringsabout，nothislaw，but——sincetherealizationisinherentlyandimplicitlyhisown，butexplicitlyalienandexternal——merelythis:hegetsinvolvedandentangledintheactualordinance，and，indeed，entangledinit，notmerelyassomethingalientohimselfbutasahostile，overpoweringdominion。Byhisacthetakeshisplacein，orratheras，thegeneralelementofexistentactuality；andhisactis，eveninhisownregard，intendedtohavethevalueofauniversalordinance。Buttherebybehaslethimselfgetdetachedfromhisownself；quauniversalitybelives，growsonhisownaccount，andpurifieshimselfofindividuality。Theindividualwhowillonlyrecognizeuniversality，intheformofhisownimmediateself-subsistence(Fürsichseyn)doesnot，therefore，recognizehimselfinthisliberatedandindependentuniversality，whileallthesamehebelongstoit，becausethelatterishisdoing。Thisdoingthushasthereversesignificance；itcontradictstheuniversalordinance。Fortheindividual\'sactisintendedtobethatofhisindividualheart，andnotindependentuniversalreality；andatthesametimehehas，infact，recognizedandacknowledgedthislatter，fortheacthastheimportofsettinguphisessentialnatureasfreeandindependentreality，thatistosay，ofrecognizingrealitytobehisownessentialbeing。
Theindividualhas，bytheveryprincipleofhisaction，determinedthemorespecialmannerinwhichactualuniversality，towhichhehasleaguedhimself，getsturnedagainsthim。Hisact，quaactuality，belongstotheuniversal；itscontent，however，ishisownindividuality，whichwantstopreserveitselfasthisparticularindividualityinoppositiontouniversality。Itisnotanyspecificlawwhoseestablishmentisinquestion；onthecontrary，theimmediateunityoftheindividualheartwithuniversalityistheidea-raisedtothedignityofalawandclaimingtobevalid——thateveryheartmustrecognizeitsownselfinwhatisuniversallaw。Butonlytheheartofthisindividualhasestablisheditsrealityinhisact，which，inhisview，expresseshisself-existence(Fürsichseyn)orhispleasure。
Theactisintendedtostandimmediatelyforwhatisuniversal；thatistosay，itisintruthsomethingparticular，andhasmerelytheformofuniversality:hisparticularcontentis，assuch，topassforuniversal。Henceothersfindinthiscontentnotthelawoftheirheartfulfilled，butratherthatofsomeoneelse；andpreciselyinaccordancewiththeuniversallaw，thateachistofindhisownheartinwhatislaw，theyturnagainstthatrealitywhichhesetup，justasheonhissideturnedagainsttheirs。Theindividualthereforefinds，asatfirstmerelytherigidlaw，sonowtheheartsofmenthemselvesopposedtohisexcellentintentions，andtobedetestedanddetestable。
Becausethistypeofconsciousnessfindsuniversalityinthefirstplacemerelyasimmediate，andknowsnecessityasnecessityoftheheart，thenatureofactualizationandeffectiveactivityistoitunknown。Thisconsciousnessisunawarethateffectiverealizationinvolvesobjectiveexistence，andisinitstruththeinherentlyuniversalinwhichtheparticularlifeofconsciousness，whichcommitsitselftoitinordertohavebeinginthesenseofthisimmediateindividuallife，isreallysubmerged。
Insteadofobtainingthisparticularlifeofitsowninthatobjectiveexistence，itthusbecomesestrangedfromitself。Butthatinwhichitdoesnotknowitselfisnolongerdeadnecessity，butnecessityanimatedbyuniversalindividuality。Ittookthisdivineandhumanordinance，whichitfoundauthoritative，tobeadeadreality，whereinnotonlyitsownself——whichclaimsthepositionofaparticularindividual，insistsonbeingaparticular“heart“withalifeofitsownandopposedtotheuniversal——butthoseaswellwhoweresubjecttothisrealityhadnoconsciousnessofthemselves。
