Now，however，itfindsthatrealityanimatedbytheconsciousnessofall，andalawforallhearts。Itlearnsthroughexperiencethattherealityinquestionisanordinanceinfusedandendowedwithlife，andlearnsthis，indeed，justbythefactthatitactualizesthelawofitsownheart。Forthismeansnothingelsethanthatindividualitybecomesitsownobjectintheformofuniversality，withouthoweverrecognizingitselftherein。
Thus，then，whattheexperienceofthismodeofself-consciousnessrevealsasthetruth，contradictswhatthismodetakesitselftobe。What，however，ittakesitselftobehasforittheformofabsoluteuniversality；andwhatisimmediatelyonewithconsciousnessofselfisthelawoftheheart。Atthesametimethestablelivingordinanceislikewiseitsowntruenatureandwork；itproducesnothingelsebutthat；thelatterisinequallyimmediateunionwithself-consciousness。Inthiswayself-consciousnessherehasthecharacteristicofbelongingtoatwofoldantitheticessence；
itisinherentlycontradictoryandtorntodistractioninitsinmostbeing。Thelawof“thisindividualheart“isalonethatwhereinself-consciousnessrecognizesitself；buttheuniversalandacceptedordinancehasbyactualizingthatlawbecomeforself-consciousnesslikewiseitsownessentialnatureanditsownreality。Whatthuscontradictsitselfwithinitsconsciousnesshasforitinbothcasesthecharacterofessence，andofbeingitsownreality。
Inthatitgivesexpressiontothismomentofitsownconsciousdestruction，andtherebyexpressestheresultofitsexperience，itshowsitselftobethisinnerperversionofitself，tobeconsciousnessgonecrazy，itsownessencebeingimmediatelynotessence，itsrealityimmediatelyunreality。
Themadnessherecannotbetakentomeanthatingeneralsomethingunessentialisregardedasessential，somethingunrealasreal，sothatwhatforoneisessentialoractualmightnotbesoforanother，andthustheconsciousnessofrealandofunreal，orofessentialandunessential，wouldfallapart。Ifsomethinginpointoffactisrealandessentialforconsciousnessingeneral，butformeisnotso，then，inbeingconsciousofitsnothingness，Ihave，sinceIamconsciousnessingeneral，atthesametimetheconsciousnessofitsreality；andsincetheybotharefixedandrootedwithinme，thisisaunionwhichismadnessingeneral。Inthisstate，however，thereisonlyanobjectderangedforconsciousness——notconsciousnessassuchwithinitselfandforitself。Butintheresultoftheprocessofexperience，whichhasherecomeabout，consciousnessisinitslawawareofitsselfasthisindividualreality；andatthesametime，sincepreciselythissameessentialfactsthissamereality，isestrangedfromit，itisquaself-consciousness，quaabsoluterealty——awareofitsunreality。Inotherwords，bothaspectsareheldbyitintheircontradictiontobedirectlyitsessence，whichisthusinitsutmostbeingdistracted。
Theheartthrobforthewelfareofmankindpassesthereforeintotherageoffranticself-conceit，intothefuryofconsciousnesstopreserveitselffromdestruction；andtodosobycastingoutofitslifetheperversionwhichitreallyis，andbystrainingtoregardandtoexpressthatperversionassomethingelse。Theuniversalordinanceandlawit，therefore，nowspeaksofasanutterdistortionofthelawofitsheartandofitshappiness，aperversioninventedbyfanaticalpriests，byriotous，revellingdespotsandtheirminions，whoseektoindemnifythemselvesfortheirowndegradationbydegradingandoppressingintheirturn——adistortionpractisedtothenamelessmiseryofdeludedmankind。
Consciousnessinthisitsfrenzyproclaimsindividualitytobederanging，mad，andperverted，butthisisanalienandaccidentalindividuality。Itistheheart，however，ortheparticularconsciousnessimmediatelyseekingtobeuniversal，thatisthusravingandperverted，andtheoutcomeofitsactionismerelythatthiscontradictioncomestoitsconsciousness。Forthetruthinitsviewisthelawofitsheart，somethingmerelyintended，whichhasnotstoodthetestoftimeasthepermanentordinancehasdone，butratherisoverthrown，astimeindeeddiscloses。Thisitslawoughttohavereality:hereinthelawquareality，quavalidordinance，isforitpurposeandessentialnature；butthatreality，thatverylawasvalidordinance，isatonceandatthesametimeforitnothingnessandvoid。
Similarlyitsownreality，itselfasindividualconsciousness，isinitsviewtheessentialtruth。Itspurpose，however，istoestablishthatparticularityasexistent。Itthusinthefirstinstancerathertakesitsselfquanot——individualtobethetrulyreal；oritsselfispurposeinthesenseoflaw，andhencepreciselyauniversality，whichitsselfisheldtobeasobjectforitsconsciousness。Thisitsnotioncomesbyitsownacttobeitsobject。Its(individual)selfisthusdiscoveredtobeunreal，andunrealityitfindsouttobeitsreality。Itisthusnotanaccidentalandalienindividuality，butjustthisparticular“heart“，whichisineveryrespectinherentlypervertedandperverting。
Since，however，thedirectlyuniversalindividualityisthatwhichispervertedandperverting，thisuniversalordinance，beingthelawofallhearts，andsoofthepervertedconsciousness，isnolessitselfinitsverynaturethepervertedelement，asindeedragingfrenzydeclared。Ontheonehandthisordinanceprovesitselftobealawforallhearts，bytheresistancewhichthelawofoneheartmeetswithfromotherindividuals。Theacceptedandestablishedlawsaredefendedagainstthelawofasingleindividualbecausetheyarenotemptynecessity，unconsciousanddead，butarespiritualsubstanceanduniversality，inwhichthoseinwhomthisspiritualsubstanceisrealizedliveasindividuals，andareconsciousoftheirownselves。Hence，evenwhentheycomplainofthisordinance，asifitwentcontrarytotheirowninmostlaw，andmaintaininoppositiontoittheclaimsofthe“heart“，inpointoffacttheyinwardlyclingtoitasbeingtheiressentialnature；andiftheyaredeprivedofthisordinance，orputthemselvesoutsidetherangeofitsinfluence，theyloseeverything。Since，then，itispreciselyinthisthattherealityandpowerofpublicordinanceconsist，thelatterappearsastheessence，self-identicalandeverywherealive，andindividualityappearsasitsform。
Ontheotherhand，however，thisordinanceisthesphereofperversion。Forinthatthisordinanceisthelawofallhearts，inthatallindividualsareimmediatelythisuniversal，itisarealitywhichisonlythatofself-existingindividuality，i。e。oftheheart。Whenconsciousnessthereforesetsupthelawofitsheart，itfindsitselfresistedbyothersbecauseitconflictswiththeequallyindividuallawsoftheirheart；andthelatterinopposingitaredoingnothingelsebutsettingupintheirturnandmakingvalidtheirownlaw。Theuniversalherepresented，therefore，isonlyauniversalresistanceandstruggleofallagainstoneanother，inwhicheachmakesgoodhisownindividuality，butatthesametimedoesnotcomeoffsuccessfully，becauseeachindividualitymeetswiththesameopposition，andeachisreciprocallydissipatedbytheothers。Whatappearsaspublicordinanceisthusthisstateofwarofeachagainstall，inwhicheveryoneforhimselfwrestswhathecan，executeseven-handedjusticeupontheindividuallivesofothers，andestablisheshisownindividualexistence，whichinitsturnvanishesatthehandsofothers。WehaveheretheCourseoftheWorld，themeresemblanceofaconstantregulartrend，whichisonlyapretenceofuniversality，andwhosecontentisratherthemeaninglessinsubstantialsportofsettingupindividualbeingsasfixedandstable，andthendissipatingthem。
Ifweputbothsidesoftheuniversalordinanceoveragainstoneanotherandconsiderthem，weseethatthislateruniversalityhasforitscontentrestlessindividuality，whichregardsopinionormereindividualismaslaw，therealasunreal，andtheunrealasreal。Thatuniversalityis，however，atthesametimethesideofrealizationoftheordinance，fortoitbelongstheindependentself-existence(Fürsichseyn)ofindividuality。Theothersideistheuniversalinthesenseofstablepassiveessence；but，forthatveryreason，theuniversalisonlysomethinginner，whichisnotindeedabsolutelynon-existent，butstillnotanactualrealityandcanitselfonlybecomeactualbycancellingtheindividuality，thathaspresumedtoclaimactuality。Thistypeofconsciousness，whichbecomesawareofitselfinthelaw；whichfindsitselfinwhatisinherentlytrueandgoodnotasmereindividual，butonlyasessentiallyreal；andwhichknowsindividualitytobewhatispervertedandperverting，andhencefeelsboundtosurrenderandsacrificeindividualismofconsciousness-thistypeofconsciousnessisVirtue。
cVirtue&theCourseoftheWorld[[Translator\'scomments:Themoodofmoralsentimentalismisreducedtoconfusionandcontradiction:butthesubjectiveindividualisminwhichitisrootedisnotyeteradicated。
Individualismnowtakesrefugeinanotherattitudewhichclaimstodogreaterjusticetotheinherentuniversalityofrationalself-realization，butyetclingstoitsparticularindividualityasaninalienablepossession。ItnowtriestomaketherealizationofuniversalpurposesintheshapeoftheGooddependsolelyonitsownactivity，theobjectivesphereinwhichthegoodistobecarriedoutbeingregardedasatonceexternaltoitsends，opposingitsactivity，andyetrequiringtheseendstobecarriedoutinordertohaveanymoralsignificance。Individualismlooksonthegoodasitsprivateperquisite，andmakesapersonalmeritandgloryoutofitsactionincarryingoutthegood。Thisexternalrealmisthe“CourseoftheWorld“whichinitselfisthoughttocontainnogoodness，andwhichonlygetsavalueifthegoodisrealizedinit。Theworld\'scourseisthustooweitsgoodnesstotheeffortsoftheindividual。Astruggleensues，forthesituationiscontradictory；andtheissueofthestrugglegoestoprovethattheindividualisnotthefonsetorigoboni，thatgoodnessdoesnotawaithisefforts，andthatinfactthecourseoftheworldisatheartgood；thesouloftheworldisrighteous。
Theattitudeanalysedhereisthatofabstractmoralidealism，themoodofmoralstrenuousness，themoodthatconstantlyseekstheimprovementandperfectibilityofmankind。Itisfoundinmanyforms，butparticularlywhereverthereisanystrongenmitybetweenthe“ideal“lifeandthe“lifeoftheworld“。]]
VIRTUEANDTHECOURSEOFTHEWORLD
INthefirstmodeofactivereason，self-consciousnessfeltitwaspureindividuality；andoveragainstthisstoodemptyuniversality。Inthesecondthetwofactorsintheantithesishadeachboththemomentswithinthem，bothlawandindividuality；buttheonefactor，the“heart“\'，wastheirimmediateunity，theothertheiropposition。Here，intherelationofvirtueandthecourseoftheworld，bothmembersareeachseverallyunityandantithesisofthemoments，areeachaprocess，butinanoppositedirection，oflawandindividualityinterse。Forthevirtuousconsciousnesslawistheessentialelement，andindividualitytheonetobesupersededandcancelledbothinthecaseofitsownconsciouslife，aswellasinthatofthecourseoftheworld。Intheformercasetheprivateindividualityclaimedbyanyonehastobebroughtunderthedisciplineandcontroloftheuniversal，theinherentlygoodandtrue。(1)Itremainsthere，however，stillapersonalconsciousness。Truecultivationanddisciplineconsistsolely(2)inthesurrenderoftheentirepersonality，asawayofmakingsurethatinpointoffactindividualpeculiaritiesarenolongerassertedandinsistedon。Inthisindividualsurrender，individuality，asitisfoundintheworld\'sprocess，isatthesametimeannihilated；forindividualityisalsoasimplemomentcommontoboth。
Inthecourseoftheworldindividualityadoptsapositionthereverseofwhatitisinthecaseofthevirtuousconsciousness，viz。thatofmakingitselftheessentialfactor，andsubordinatingtoitselftheinherentlygoodandtrue。Further，thecourseoftheworld，too，doesnotmeanforvirtuemerelyauniversalthusoverturnedandpervertedthroughindividuality；absolutelawandorderformlikewiseacommonmoment:amoment，however，notpresentintheworld\'scourseinthesenseofanexistingactualfactforconsciousness，butastheinmostessenceoftheprocess。Thatregulativeorder，therefore，hasnot，properlyspeaking，tobefirstproducedbyvirtue，forproductionmeans，quaaction，aconsciousnessofindividuality，andindividualityhas，onthecontrary，tobesuperseded。Bythuscancellingindividuality，however，theinherentnatureoftheworld\'sprocessmerelygetsroom，asitwere，toenterrealexistenceindependentlyonitsownaccount(anundfürsichselbst)。
Thegeneralcontentoftheactualcourseoftheworldhasalreadymadeitselfknown。Lookedatmoreclosely，itisagainnothingelsethanthetwoproceedingmovementsofself-consciousness。
Fromthemhavecomevirtue\'sshapeandmould，forsincetheyoriginateit，virtuehasthembeforeit；itsaim，however，istosupersedeitssourceandorigin，andrealizeitself，orbe“foritself“，becomeobjectivelyexplicit。Thewayoftheworldisthus，fromonepointofview，particularindividualityseekingitspleasureandenjoyment，findingitselfoverthrownindoingso，andasaresultsatisfyingthedemandsoftheuniversal。Butthissatisfaction，liketherestofthemomentsofthisrelationship，isapervertedstateandprocessoftheuniversal。Therealfactismerelytheparticularpleasureandenjoyment，whiletheuniversalisopposedtoit—anecessitywhichisonlytheemptyshapeofuniversality，amerelynegativereaction，theformofanactwithoutanycontent。
Theothermomentoftheworld\'scourseisindividuality，whichwantstobealawindependentlyandonitsownaccount，andundertheinfluenceofthisconceitupsetstheestablishedregularorder。Theuniversallawnodoubtmanagestoholditsownagainstthissortofconceit，andnolongerappearsintheformofanemptyoppositeoveragainstconsciousness，doesnotplaytheroleofalifelessnecessity，butisanecessityoperatingwithintheconsciouslifeitself。Butinthesenseinwhichitisarealityexistinginaconsciousstateofabsolutecontradiction，itismadness；
whileinthesenseinwhichitisanobjectiverealityitissimplyutterperversion。Theuniversal，then，inbothaspectsprovestobethemightthatmovesthem；butthewaythismightexistsinfactismerelyintheformofuniversalperversion。
Itisfromvirtuethattheuniversalisnowtoreceiveitstruereality，bycancellingindividuality，theprincipleofperversion。Virtue\'spurposeisbythismeanstotransmuteagainthepervertedworld\'sprocess，andbringoutitstrueinnernature。Thistruebeingisintheworld-processmerelyintheformofitsimplicitinherentnature；itisnotyetactual；andhencevirtuemerelybelievesit。Virtueproceedstoraisethisfaithtosight，without，however，enjoyingthefruitofitslabourandsacrifice。
Forsofarasitisindividuality，itistheactivecarrying-onofthecontestwhichitwageswiththeworld\'sprocess。Itspurposeandtruenature，however，lieinconqueringtherealityoftheworld\'sprocess；andtheexistenceofthegoodtherebyeffectuatedcarrieswithitthecessationofitsaction，i。e。oftheconsciousnessofindividuality。
Howthisstruggleitselfwillcomeoff，whatvirtuefindsoutinthecourseofit，whether，bythesacrificewhichvirtuetakesuponitselftoundergo，theworld\'sprocesssuccumbswhilevirtuetriumphs—allthismustbedecidedfromthenatureofthelivingweaponsthecombatantscarry。
Fortheweaponsarenothingelsethantheessentialbeingofthecombatantsthemselves，abeingwhichonlymakesitsappearanceforthembothreciprocally。Whattheirweaponsareisinthiswayalreadyevidentfromwhatisinherentlyimpliedinthisstruggle。
Theuniversalisanauthenticelementforthevirtuousconsciousnessasamatterofbelief；itis“implicitly“or“inherently“true；notyetanactual，butanabstractuniversality。Itplaysther?leofpurposeinthecaseofthisconsciousnessitself，andofinnerprincipleinthatofthecourseoftheworld。Itisalsopreciselyinthischaracterofinnerprinciplethattheuniversalmanifestsitselfinthecaseofvirtue，fromthepointofviewoftheworldprocess；forvirtueasyetonly“wills“tocarryoutthegood，anddoesnotinthefirstinstanceclaimrealityforit。Thischaracteristiccanalsobelookedatinthisway:thegood，inthatitcomesonthesceneinthestrugglewiththeworldprocess，therebymanifestsitselfintheformofwhatisforanother，assomethingwhichisnotself-contained(anundfürsichselbst)，forotherwiseitwouldnotwanttowinitsowntruthbyvanquishingitsopposits。Byhavingitsbeingonlywhenitisforanother，ismeantthesameaswasshownintheoppositewayoflookingatit，viz。thatitistobeginwithanabstractionwhichonlyattainsrealityinarelation，andhasnorealityofitselfasitstands。
Thegoodoruniversalasitappearshere，is，then，whatiscalledGifts，Capacities，Powers。Itisamodeorformofspirituallife，wherethespirituallifeispresentedasauniversal，whichrequirestheprincipleofindividualitytogiveitlifeandmovement，andinindividualityfindsitsrealization。Thisuniversalisappliedwellbytheprincipleofindividualitysofarasthisprincipledwellsintheconsciousnessofvirtue，andmisusedbyitasfarasitisintheworld\'sprocess—apassiveinstrument，whichisregulatedanddirectedbythehandoffreeindividualityandisquiteindifferenttotheuseitisputto，andcanbemisusedfortheproductionofarealitywhichmeansitsruin:alifelessmaterialdeprivedofanyindependenceofitsown—amaterialthatcanbeformedinthiswayorthat，oreventoitsowndestruction。
Sincethisuniversalisatthebeckandcallequallyofthevirtuousconsciousnessaswellasofthecourseoftheworld，itisnotapparentwhetherwiththisequipmentvirtuewillgetthebetterofvice。
Theweaponsarethesame—thesecapacitiesandpowers。Virtuehas，itistrue，carefullyensconceditsbeliefintheoriginalunityofitspurposeandtheessentialnatureoftheworldprocess，andthereservethusplacedinambushisintendedtofallontherearoftheenemyduringthefight，andbringthatpurposeessentially(ansich)tofulfilment:sothattherebytheknightofvirtuefindsasamatteroffactthathispartinwagingthiswarfareis，properlyspeaking，ameresham-fight，whichhecannottakeseriouslybecauseheputsallhisstrengthandconfidenceinthegoodbeingself-sufficientandrealperse，i。e。inthegoodbringingaboutitsownfulfilment—asham-fightwhichhedarenotevenallowtobecomeserious。Forwhatheturnsagainsttheenemy，andfindsturnedagainsthimself，andwhat，bothinhisowncaseandasregardshisenemyaswell，herunstheriskofgettingwastedanddamagedinthestruggle，isnotthegooditself；hefightstokeepandcarrythatout:whatisexposedtothehazardofthecontestismerelygiftsandcapacitiesthatareindifferenttotheissue。Butthese，inpointoffact，arenothingelsethanjustthatuniversalfromwhichindividualityhasbeeneliminated，andwhichistobeconservedandactualizedbythestruggle。
Thisuniversal，however，isatthesametimedirectlyrealizedandipsofactomadeactualbytheverynotionofthecontest；itistheinherentessentialnature，the“universal“，anditsactualizationmeansmerelythatitisatthesametimeforanother。Thetwoaspectsmentionedabove，ineachofwhichitbecameanabstraction，arenolongerseparated；itisinandthroughthestrugglethatthegoodissimultaneouslyestablishedinbothforms。
Thevirtuousconsciousness，however，entersintoconflictwiththewayoftheworldasifthiswereafactoropposedtothegood。Whattheconflictbringstolightistheuniversal，notmerelyasanabstractuniversal，butasoneanimatedbyindividuality，andexistingforanother，inotherwordstheuniversalinthesenseoftheactuallyrealgood。Wherevervirtuecomestogripswiththeworld\'sprocess，italwayshitsuponplaceswheregoodnessisfoundtoexist；thegood，astheinherentnatureoftheworld\'sprocess，isinseparablyinterwovenwithallthemanifestationsofit，withallthewaysinwhichtheworld\'sprocessmakesitsappearance，andwhereitisrealthegoodhasitsownexistencetoo。Virtuethusfindstheworld\'sprocessinvulnerable。Allthemomentswhichvirtuewastojeopardizeinitselfwhendealingwiththeworld\'sprocess，allthemomentswhichitwastosacrifice—thesearejustsomanywaysinwhichgoodnessexists，andconsequentlyareinviolablerelations。Theconflictcan，therefore，onlybeanoscillationbetweenconservingandsacrificing；orrathertherecanbenoplaceforeithersacrificingone\'sownordoingharmtowhatcomesfromelsewhere。Virtueisnotmerelylikethecombatantwhosesoleconcerninthefightistokeephisswordpolished；butithasevenstartedthefightsimplytopreserveitsweapons。Andnotmerelyisitunabletouseitsownweapons，butitmustalsopreserveintactthoseofitsenemy，andprotectthemagainstitsownattack，seeingtheyareallnoblepartsofthegood，onbehalfofwhichitenteredthefieldofbattle。
Thisenemy，ontheotherhand，hasasitsessentialelementnottheinherentuniversal，butindividuality。Itsforceisthusthenegativeprinciplebeforewhichnothingstands，nothingisabsolutelysacred，butwhichcanriskandendurethelossofeverythingandanything。Insodoingitfeelsvictorytobeassured，asmuchfromitsverynatureasbythecontradictioninwhichitsopponentgetsentangled。Whatistovirtueimplicitandinherentistakenmerelyasanexplicitobjectivefactinthecaseoftheworld\'sprocess。Thelatterisdetachedfromeverymomentwhichvirtuefindsfixedandtowhichitisfastsecured。Theworldprocesshassuchamomentunderitspowerandhasconsequentlyinitscontrolthetetheredknightofvirtueboundthereto，bythefactthatthismomentisheldtobemerelyonewhichtheworld\'sprocesscanasreadilycancelasletbe。Thisknightofvalourcannotworkhimselfloosefromitashemightfromacloakthrownroundhim，andgetfreebyleavingitbehind；foritistohimtheessentialelementwhichhecannotgiveup。
Finally，astotheambushoutofwhichtheinherentgoodiscunninglyandcraftilytofallontherearoftheworldprocess，thishopeisvainandfoolishfromitsverynature。Theworldprocessisthemindsureofitselfandeveronthealert，thatcanneverbegotatfrombehind，butfrontsbreast-forwardeveryquarter；foritconsistsinthisthateverythingisanobjectiveelementforit，everythingstandsbeforeit。Butwhentheinherentgoodnessisforitsenemy，thenitfindsitselfinthestrugglewehaveseen；sofar，however，asitisnotforitsenemy，butsubsistsinitself，itisthepassiveinstrumentofgiftsandcapacities，materialwithoutreality。Ifrepresentedasobject，itwouldbeadormantconsciousness，remaininginthebackground，nooneknowswhere。
Virtueisthusoverpoweredbytheworldprocess，becausetheabstractunrealessenceisinfactvirtue\'sownpurpose，andbecauseitsactionasregardsrealityrestsondistinctionsthataresolelyamatterofwords。Virtuewantedtoconsistinthefactofbringingabouttherealizationofgoodnessthroughsacrificingindividilality；buttheaspectofrealityisitselfnothingelsethantheaspectofindividuality。Thegoodwasmeanttobewhatisimplicitandinherent，andopposedtowhatis；buttheimplicitandinherent，takeninitsrealtruth，issimplybeingitself。Theimplicitlyinherentelementisprimarilytheabstractionofessenceasagainstactualreality:buttheabstractionisjustwhatisnottrue，butadistinctionmerelyforconsciousness；thismeans，however，itisitselfwhatiscalledactual，fortheactualiswhatessentiallyisforanother—oritisbeing。Buttheconsciousnessofvirtuerestsonthisdistinctionofimplicitnessandexplicitbeing，adistinctionwithoutanytruevalidity。
Theworldprocesswassupposedtobetheperversionofthegood，becauseittookindividualityforitsprinciple。Butthislatteristheprincipleofactualreality，foritisjustthatmodeofconsciousnessbywhichwhatisimplicitandinherentisforanotheraswell。Theworldprocesstransmutesandpervertstheunchangeable，butdoessoinfactbytransformingitoutofthenothingnessofabstractionintothebeingofreality。
Thecourseoftheworldis，then，victoriousoverwhat，inoppositiontoit，constitutesvirtue；itisvictoriousoverthatwhichtookanunrealabstractiontobetheessentialreality。Butitisnotvictoriousoversomethingreal，butovertheproductionofdistinctionsthatarenodistinctions，overthispompoustalkaboutthebestformankindandtheoppressionofhumanity，aboutsacrificeforgoodness\'sakeandthemisuseofgifts。Imaginaryidealitiesandpurposesofthatsortfallontheearasidlephrases，whichexalttheheartandleavethereasonablank，whichedifybutbuildupnothingthatendures:declamationswhoseonlydefiniteannouncementisthattheindividualwhoprofessestoactforsuchnobleendsandindulgesinsuchfinephrasesholdshimselfforafinecreature:aswollenenlargementwhichgivesitselfandothersamightysizeofahead，butbigfrominflationwithemptiness。
Virtueintheoldentimehaditssecureanddeterminatesignificance，foritfoundthefullnessofitscontentanditssolidbasisinthesubstantiallifeofthenation，andhadforitspurposeandendaconcretegoodthatexistedandlayatitshand:itwasalsoforthatreasonnotdirectedagainstactualrealityasageneralperversity，andnotturnedagainstaworldprocess。Thevirtueaboveconsidered，however，isremovedfromthatsubstantiallife，andisoutsideit，avirtuewithnoessentialbeing，avirtuemerelyinideaandinwords，andonethatisdeprivedofallthatcontent。
Thevacuousnessofthisrhetoricaleloquenceinconflictwiththeworld\'sprocesswouldbeatoncediscoveredifitweretobestatedwhatallitseloquentphrasesamountto。Theyarethereforeassumedtobefamiliarandwell-understood。Therequesttosaywhat，then，this“well-known“iswouldbeeithermetbyanewswellofphrases，orinreplytherewouldbeanappealtothe“heart“
which“inwardly“tellswhattheymean—whichistantamounttoanadmissionofinabilitytosaywhatthemeaningis。
Thefatuousnessofthatstyleofeloquenceseems，too，inaquasi-unconsciousmannertohavegotthelengthofbeinganacknowledgedcertaintyforthecultivatedmindsofourtime，sinceallinterestinthewholemassofthoserhetoricalspread-eaglephraseshasdisappeared—alossofinterestwhichisbetrayedinthesheerwearisomenesstheyproduce。
Theresult，then，arisingfromthisopposition，consistsinthefactthatconsciousnessletstheideaofaninherentgood，whichyethasnoactualreality，slipfromitlikeamerecloak。Consciousnesshaslearnedinthecourseofitsstrugglethattheworld\'sprocessisnotsobadasitlooked；fortherealityoftheworld\'sprocessisthatoftheuniversal。Withthediscoveryofthisitisseenthatthereisnowayofproducingthegoodthroughthesacrificeofindividuality，themeansfordoingsohavegone；forindividualityispreciselytheexplicitactualizationofwhatisimplicitlyandinherentlyreal(i。e。theuniversal)；andtheperversionceasestobelookedatasaperversionofgoodness，foritisjustthetransmutingofthegood，quabarepurpose，intoactualreality。Themovementofindividualityistherealityoftheuniversal。
Inpointoffact，however，whatasworldprocessstoodopposedtotheconsciousnessoftheinherentlyandimplicitlyreal，haslikewisebeenvanquishedandhasdisappearedwiththeattainmentoftheaboveresult。Theself-existenceofindividualitywasthereinoppositiontotheinneressentialnature，theuniversal，andmadeitsappearanceasarealitycutofffromtheinherentimplicitnature。Since，however，ithascomeoutthatrealityisinundividedunitywiththeuniversal，theself-existenceoftheworld\'sprocessprovesnottobemorethananaspect，justastheinherentnature(Ansich)ofvirtueismerelyanaspecttoo(Ansicht)。Theindividualityoftheworld\'sprocessmaydoubtlessthinkitactsmerelyforitselforselfishly；itisbetterthanitthinks；itsactionisatthesametimeonethatisuniversalandwithaninherentbeingofitsown。Ifitactsselfishly，itdoesnotknowwhatitisdoing；andifitinsiststhatallmenactselfishly，itmerelyassertsthatallmenareunawareastowhatactionis。Ifitactsforitself，thisisjusttheexplicitbringingintorealityofwhatisatfirstimplicitandinherent。Thepurposeofitsself-existence，ofits“beingforitself“，whichitfanciesopposedtotheinherentnature—itsfutileingenuityandcunning，asalsoitsfine-spunexplanationswhichsoknowinglydemonstratetheexistenceofselfishnesseverywhere—
allthesehaveasmuchvanishedasthepurposeoftheinherentelementanditsrhetoric。
Thus，then，theeffort，thestruggle，theactivityofindividualityisinherentlyanendinitself；theuseofpowers，theplayoftheiroutwardmanifestations—thatiswhatgivesthemlife:otherwisetheywouldbelifeless，potential，andmerelyimplicit(Ansich)。Theinherentimplicitnatureisnotanabstractuniversalwithoutexistenceandnevercarriedintoeffect；itisitselfimmediatelythisactualpresentandthislivingactualityoftheprocessofindividuality。
1。Heretheindividual\'sownuniversalnature(hisowngoodandtrue)hastocontrolhisprivatefeelingsanddesires。
2。Here，bycontrastwith(1)，theonlyrealdisciplineistosubduetheentirepersonalitytothe“courseoftheworld“(i。e。，thegoodandtrueinit。)
C
Individuality，whichtakesitselftobeRealInandForItself[[Translator\'scomments:Thefollowingsectiongivesageneraldescriptionofindividualitywhichseekstorealizeitself，notintheone-sidedwaysanalysedinthethreeprecedingsections，butasacompleteconcretewhole。Hereindividualitydoesnotregarditselfabstractedly，andhencedoesnottreatthesphereofitsrealizationasinanywayalientoitself。Itiscompletelyonewiththeobjectiveworldwhereitcarriesoutitsends，andfindsbothitselfadequatetoitsownrealization，andtheworldsufficientandall-sufficientfortheembodimentofitsends。Inthisspherewehave，asitwere，theveryantithesisoftheprecedingstateofmind。Therethegoodwasopposedtothecourseofthe“world“，thelatterbeingdependentforitsgoodnessonindividualeffort。Hereitisasifthe“world“weremadeupoftheactivityofindividualsandwerewhollyadequatetosatisfyandembodyalltheirends。Thereallifeoftheindividualisfoundsimplyin“self-expression“。Naturallythereforeindividualstakethemselvesheretobe“realjustastheyare“，andhavemerelytoexpressordeveloptheirowncontentinordertoobjectifytheirends。Theobjectiveworldistheiractivityrealized，isthemselves“externalized“。
Thisconditionofindividualityistheimmediatepreparationforthesocialorderofthelifeofafreespiritualcommunity，andistheanticipationofthatcommunity-acommunitywheretheindividualisuniversalizedthroughunionwiththewhole，andthewholeparticularizedintheindividual。]]
SELF-CONSCIOUSNESShasnowgraspeditsownprinciple，whichatfirstwasonlyournotionofit，viz。thenotionthat，whenconsciouslycertainofitself，itisallreality。Itspurposeandnaturehenceforwardconsistintheinterpenetrationoftheuniversal(its“gifts“andcapacities“)andindividuality。Theindividualmomentsofthisprocessofcompleteconcretepermeationprecedingtheunityintowhichtheyhavenowcoalesced，werefoundinthepurposeshithertoconsidered。
Thesehavenowvanished—asbeingmereabstractionsandchimeras，whichbelongtothosefirstshallowmodesofmind\'sself-consciousness，andwhichhavetheirtruthmerelyintheillusory“being“ofthe“heart“，fancyandrhetoric，andnotinreason。Thisreasonisnowsureofitsownrealityasitstands(anundfürsich)，andnolongerviewsitselfasanidealpurposewhichitseekstorealizefromtheoutsetinoppositiontoimmediatelyexistent(sensible)reality，but，onthecontrary，hasthecategoryassuchastheobjectofitsconsciousness。
Thismeansthatthecharacterofbeingforitselfonitsownaccount(fürsich)，orofnegativeself-consciousness，withwhichreasonstarted，iscancelled。Thisself-consciousnessatthatstagefellinwitharealitywhichwassupposedtobeitsownnegative，andbycancellingwhichitwastorealizeitspurpose。Nowthatpurposeandinherentnature(Ansichseyn)haveprovedtobethesameasobjectiveexistenceforanotherandthegivenreality，[objective]truthisnolongerdividedfrom[subjective]certainty—nomatterwhethertheproposedpurposeistakenascertaintyofselfandtherealizationofthatpurposeasthetruth，orwhetherthepurposeistakenforthetruthandrealityforcertainty。Theessentialnatureandpurposeasitstands(anundfürsich)constitutethecertaintyofimmediaterealityitself，theinterpenetrationoftheinherentimplicitnature(ansich)，andtheexplicitdistinctivenature(fürsich)，oftheuniversalandindividuality。Actionisperseitstruthandreality，andthemanifestationorexpressionofindividualityisitspurposetakenjustasitstands。
Withtheattainmentofsuchaconception，therefore，self-consciousnesshasreturnedintoitselfandpassedfromthoseoppositecharacteristicswhichthecategorypresented，andwhichitsrelationtothecategoryhad，whenitwas“observing“andwhenitwas“active“。Itsobjectisnowthecategorypureandsimple；inotherwords，itisitselfthecategorybecomeconsciousofitself。Itsaccountwithitspreviousformsisnowclosed；theyliebehinditintheforgottenpast；theydonotcomeforwardagainstitasitsworldfoundreadytohand，butaredevelopedsolelywithinitselfastransparentmoments。Yettheystillfallapartwithinitsconsciousnessatthisstageasamovementofdistinctmoments，whichhasnotyetgotcombinedintoitsownsubstantialunity。Butthroughoutallthesemomentsself-consciousnessholdsfirmlytothatsimpleunityofselfwithobjectiveexistencewhichisitsconstitutivegenericnature。
Consciousnesshasinthiswaycastawayalloppositionandeveryconditionlimitingitsactivity。Itstartsanewfromitself，andisoccupiednotwithsomethingexternal，butwithitself。Sinceindividualityisinitselfactuality，thematerialofoperationandthepurposeofactionlieintheactionitself。Actionconsequentlyhastheappearanceofthemovementofacircle，whichmovesitselfwithinitselffreelyinvacuo，which，unimpeded，nowenlargesandthencontracts，andisquitecontenttoplaysimplywithinitselfandwithitself。Theelementinwhichindividualitymanifestsanddisplaysitsformandshape，issimplytheday，inwhoselightconsciousnesswantstodisplayitself。
Thiselement-thedaylight-meansnothingbutthesimpleassumingoftheformofindividuality。
Actionaltersnothing，opposesnothing；itisthemereformoftranslationfromaconditionofbeinginvisibletooneofbeingvisible，andthecontent，broughtthustodaylight，andlaidbare，isnothingelsethanwhatthisactionalreadyisimplicitly(ansich)。Itisimplicit-thatisitsformasunityinthought:anditisactual-thatisitsformasunityinexistence:whileitisitselfcontentmerelyinvirtueofmaintainingthischaracterofsimplicityinspiteofitsaspectofprocessandtransition。
aSelf-ContainedIndividualsAssociatedasaCommunityofAnimals，&theDeceptionthencearising:
TheRealFact(1)
THEabovesubstantialindividuality，tobeginwith，isagainsingleanddeterminate。Absolutereality，whichitknowsitselftobe，isthus，inthewayitbecomesconsciouslyawareofthatreality，abstractlyuniversal，withoutfillingandcontent，merelytheemptythoughtofthiscategory。Wehavetoseehowthisconceptionofsubstantialindividualityismadeexplicitinitsvariousmoments，andhowitcomestobeconsciousofitstruenature。
1。TheNotionofIndividualityasRealTheconceptionofthisindividuality，asittakesitselfassuchtobeallreality，isinthefirstinstanceamereresult:itsownmovementandrealityarenotyetsetforth；itishereinitsimmediacyassomethingpurelyandsimplyimplicit。Negativity，however，whichisthesameaswhatappearsasmovementandprocess，isinherentinthisimplicitstateasadeterminatequality；andbeing，i。e。thesimpleimplicitstate，comestobeadeterminatecompassorrangeofbeing。Individualityconfrontsus，therefore，asanoriginaldeterminatenature:original，invirtueofitsbeingimplicit:originallydeterminate，invirtueofthenegativemomentlyinginthatimplicitness，whichnegativeelementistherebyaquality。Thislimitationcannot，however，limittheactionofconsciousness，forthisconsistsatthepresentstageinthoroughandcompleterelationofitselftoitself:relationtowhatisotherthanitself，whichitslimitationwouldinvolve，isnowovercome。Thecharacterinherentoriginallybynatureisthusmerelyanundefined(simple)principle，atransparentuniversalelementinwhichindividualityfindsitselffreeandatonewithitself，aswellasunfoldsitsdiversitywithoutrestraint，andinrealizingitselfissimplyinreciprocalrelationwithitself。Wehaveheresomethingsimilartowhatwefindinthecaseofindeterminateanimallife:thisbreathesthebreathoflife，letussay，intowaterasitselement，orairorearth，andwithintheseagainintostillmoredeterminateconditions:everyaspectofitslifeisaffectedbythespecificelement，andyetanimallifestillkeepstheseaspectswithinitspoweranditselfaunityinspiteofthelimitationsoftheelement，andremainsquathegivenparticularorganizationanimallifethroughout，thesamegeneralfactofanimallife。
Thisdeterminateoriginalnatureofconsciousness，inwhichitfindsitselffreelyandwholly，appearsastheimmediateandonlypropercontentofthepurposeoftheindividual。Thatcontentisindeedadefinitecontent，butisonlycontentsofaraswetaketheimplicitnatureinisolation。Intruth，however，itisreality(Realit?t)permeatedbyindividuality:actuality(Wirklichkeit)inthewayconsciousnessquaindividualcontainsthiswithinitself，andistobeginwithtakenasexisting，butnotyetasacting。Sofarasactionisconcerned，however，thatdeterminatenessis，inonerespect，notalimitationitwantstoovercome；for，lookedatasanexistentquality，thatdeterminatenessissimplythecolouroftheelementwhereitmoves:inanotherrespect，however，thenegativityisdeterminatenessmerelyinthecaseofwhat“exists“。Butactingisnothingelsethannegativity。
Hencewhenindividualityacts，itsspecificdeterminatenessisdissipatedintothegeneralprocessofnegation，intothesumandsubstanceofalldeterminateness。
Thesimple“originalnature“nowbreaksup，inactionandtheconsciousnessofaction，intothedistinctionwhichactionimplies。Tobeginwith，actionishereanobject，anobject，too，stillbelongingtoconsciousness；itispresentasapurpose，andthusopposedtoagivenreality。Theothermomentistheprocessofthisstaticallypresentedpurpose，theprocessofactualizationofthepurpose，bringingthepurposetobearontheentirelyformalreality，andhenceistheideaofthetransitionitself。Inotherwords，thissecondmomentisthe“means“。Thethirdmomentis，finally，theobject，nolongerasimmediatelyandsubjectivelypresentedpurpose，butasbroughttolightandestablishedassomethingotherthanandexternaltotheactingsubject。
Thesevariousaspectsmustbeviewedinthelightofthegeneralprincipleofthissphereofconsciousness。Thecontentthroughoutremainsthesame，withoutanydifference，whetherbetweenindividualityandexistenceingeneral，orbetweenpurposeasagainstindividualityinthesenseofan“originalnature“，orbetweenpurposeandthegivenreality:orbetweenthemeansandthatrealityasabsolutepurpose:orfinallybetweentherealitymouldedbytheagentasagainstthepurpose，the“originalnature“，ofthemeans。
Attheoutset，then，thenatureofindividualityinitsoriginaldeterminateform，itsimmediateessence，isnotyetaffirmedasactive；andinthisshapeiscalledspecialcapacity，talent，character，andsoon。Thispeculiarcolouringofmindmustbelookedatastheonlycontentofitspurpose，andasthesoleandonlyreality。Ifwethoughtofconsciousnessasgoingbeyondthat，asseekingtobringintorealityanothercontent，thenweshouldthinkofitasanothingworkingawaytowardsnothing。
Thisoriginalnatureis，moreover，notmerelythesubstanceofitspurpose，butimplicitlytherealityaswell，whichotherwiseassumestheappearanceofbeingagivenmaterialonwhichtoact，ofbeingfoundreadyathandforactiontoworkupintosomedeterminateform。Thatistosay，actingissimplytransferringfromastatenotyetexplicitlyexpressedtoonefullyexpressed；theinherentbeingofthatrealityopposedtoconsciousnesshassunktothelevelofamereemptyappearance，amereseeming。Thismodeofconsciousness，bydeterminingitselftoact，therebyrefusestobeledastraybythesemblanceofrealityonthepartofwhatispresentedtoit；andhaslikewisetoabandonitsdealingswithidlethoughtsandpurposes，andkeepitsholdontheoriginalcontentofitsownnature。Nodoubtthiscontentfirstexistsasafactforconsciousness，whenithasmadethatcontentactual；butthedistinctionbetweensomethingwhichwhileforconsciousnessisonlyinsideitself，andarealityoutsideconsciousnessexistinginitself，hasbrokendown。Consciousnessmustactsolelythatwhatitinherentlyandimplicitlyis，maybeforitexplicitly；or，actingisjusttheprocessofmindcomingtobequaconsciousness。Whatitisimplicitly，therefore，itknowsfromitsactualreality。Henceitisthatanindividualcannotknowwhatheistillhehasmadehimselfrealbyaction。
Consciousness，however，seemsonthisviewtobeunabletodeterminethepurposeofitsactionbeforeactionhastakenplace；butbeforeactionoccursitmust，invirtueofbeingconsciousness，havetheactinfrontofitselfasentirelyitsown，i。e。asapurpose。Theindividual，therefore，whoisgoingtoactseemstofindhimselfinacircle，whereeachmomentalreadypresupposestheothers，andhenceseemsunabletofindabeginning，becauseitonlygetstoknowitsownoriginalnature，thenaturewhichistobeitspurposebyfirstacting，whileinordertoactitmusthavethatpurposebeforehand。Butjustforthatreasonithastostartstraightawayand，whateverthecircumstancesare，withouttroublingfurtheraboutbeginning，means，orend，proceedtoactionatonce。Foritsessentialandimplicit(ansichseyende)natureisbeginning，means，andendallinone。Asbeginning，itisfoundinthecircumstancesoftheaction；andtheinterestwhichtheindividualfindsin。somethingisjusttheanswertothequestion，“whetherheshouldactandwhatistobedoneinagivencase“。Forwhatseemstobearealityconfrontinghimisimplicitlyhisownoriginalfundamentalnature，whichhasmerelytheappearanceofanobjectivebeing—anappearancewhichliesinthenotionofactioninvolvingasthisdoesself-diremption，butwhichexpresslyshowsitselftobehisownoriginalnaturebytheinteresttheindividualfindstherein。Similarlythehow，themeans，isdeterminedasitstands(anundfürsich)。Talentislikewisenothingbutindividualitywithadefiniteoriginalconstitutionlookedatasthesubjectiveinternalmeans，ortransitionofpurposeintoactuality。Theactualmeans，howeverandtherealtransitionaretheunityoftalentwiththenatureofthefactaspresentintheinterestfelt。Theformer[talent]expressesthataspectofthemeanswhichconcernsaction，thelatter[thefactfoundofinterest]thatwhichconcernscontent:
bothareindividualityitself，asafusedwholeofactingandexisting。Whatwefind，then，isfirstcircumstancesgivenreadytohand，whichareimplicitlytheoriginalnatureoftheindividual；nexttheinterestwhichaffirmsthemasitsownorasitspurpose；andfinallytheconnexionandsublationoftheseoppositeelementsinthemeans。Thisconnexionitselfstillfallswithinconsciousness，andthewholejustconsideredisonesideofanopposition。Thisappearanceofoppositionwhichstillremainsisremovedbythetransition，i。e。bythemeans。Forthemeansisaunityofinnerandouter，theantithesisofthedeterminatecharacterithasquainnermeans(viz。
talent):itthereforeabolishesthischaracter，andmakesitself—thisunityofactionandexistence—
equallyanouter，viz。:theactuallyrealizedindividuality，i。e。individualitywhichisestablishedforindividualityitselfastheobjectivelyexistent。Theentireactinthiswaydoesnotgobeyonditself，eitherascircumstances，oraspurpose，ormeans，orasworkperformed。
Inthisnotionofwork，however，thedistinctionwhichlaywithintheoriginalnatureseemstoenter。
Theworkdoneissomethingdeterminate，liketheoriginalnatureitexpresses，becausebeingcutloosebytheprocessofactingandbecomeanexistingreality，thenegationimpliedinthisprocessremainsinitasaquality。Consciousness，however，asagainstthework，isspecificallythatinwhichthisqualityistobefoundasageneralprocessofnegation，asacting。Itisthustheuniversalasopposedtothespecificdeterminatenessoftheworkperformed；itcanthereforecompareonekindofworkwithanother，andcanthenceapprehendindividualitiesthemselvesasdifferent；itcan，e。g。regardanindividualwhoisofwidercompassinhisworkaspossessingstrongerenergyofwillorarichernature，i。e。anaturewhoseoriginalconstitution(Bestimmtheit)islesslimited；anotheragainasaweakerandapoorernature。
2。ActualFactandIndividualityIncontrastwiththispurelyquantitativedifference，whichisnotanessentialdifference，“good“and“bad“wouldexpressanabsolutedifference；butthisisnotinplacehere。Whethertakeninonewayoranother，actionisequallycarriedon；thereisaprocessofdisplayingandexpressinganindividuality，andforthatreasonitisallgood:itwould，properlyspeaking，beimpossibletosaywhat“bad“istobehere。Whatwouldbecalledabadworkistheindividuallifeofacertainspecificnature，whichisthereinrealized。Itwouldonlybedegradedintoabadworkbyareflectivecomparison，which，however，isquiteemptyandfutile，sincethisgoesbeyondtheessentialmeaningandnatureofwork(whichisaself-expressionofindividuality，andthenseekstofindanddemandfromitheavenknowswhatelse。
Thecomparisoncouldhavetodoonlywiththedistinctionabovementioned。Butthis，beingadistinctionofquantity，isinitselfnotanessentialone；andhereinparticularisunessentialbecausewhataretobecomparedtogetheraredifferentworksandindividualities。Butthesedonotaffectoneanother；eachisconcernedsimplywithitself。Theoriginalnatureisalonetheessentialfact，orwhatcouldbeusedasanultimatestandardofjudgmentregardingthework；andconversely。Both，however，correspondtoeachother:thereisnothingfor，individualitywhichisnotobtainedthroughit:orthereisnorealitywhichisnotitsnatureanditsaction，andnoactionnorinherentsubstanceofindividualitywhichisnotreal。Andonlythesemomentsaretobecompared。
Thereis，therefore，ingeneral，nogroundforfeelingelevatedorforlamentingorrepenting:allthatsortofthingarisesfromareflectionwhichimaginesanothercontentandanotherinnernaturethanistobefoundintheoriginalnatureoftheindividualandtheactualcarryingofitoutinreality。
Whateveritisthattheindividualdoes，andwhateverhappenstohim，thattheindividualhasdone，andisthathimself。Hecanonlyhavetheconsciousnessofthemeretransferenceofhisselffromthedarknessofpossibilitytothedaylightofthepresent，fromastateabstractandimplicittothesignificanceofactualbeing，andcanhaveonlythecertaintythatwhatseemstohiminthesecondstateisnothingelsethanwhatlaydormantintheformer。Theconsciousnessofthisunityisnodoubtlikewiseacomparison，butwhatiscomparedisjustamereappearanceofopposition，aformalappearancewhichforreason，quaself-consciousandawarethatindividualityisinherentlyactuality，isnothingmorethanseeming。Theindividual，therefore，knowingthathecanfindinhisobjectiveactualitynothingbutitsunitywithhimselforcanfindonlythecertaintyofhimselfinitsverytruth，andknowingthathethusalwaysattainshispurpose—canexperienceonlyasenseofjoyinhimself。
That，then，istheconceptionconsciousnesshasofitselfwhenitissureofitsbeinganabsoluteidentification，acompletepermeation，ofindividualityandexistence。Letusseewhetherthisnotionisconfirmedandsupportedbyitsexperience，andwhetheritsrealityagreeswiththisnotion。
Theworkproducedistherealitywhichconsciousnessgivesitself。Itistherethattheindividualbecomesconsciouslywhatheisimplicitly，andinsuchwisethattheconsciousnesswhichbecomesawareoftheindividualintheworkperformedisnottheparticularconsciousnessbutuniversalconsciousness。Hehasplacedhimselfbyhisworkquiteoutsideintheelementofuniversality，inthecharacterless，qualitylessregionofexistence。Theconsciousnesswhichwithdrawsfromitsworkisinpointoffactuniversal-becauseitbecomes，inthisoppositionbetweenworkandconsciousness，absolutenegativity，theprocessofaction-andstandsoveragainstitswork，whichisdeterminateandparticular。Itthusgoesbeyonditselfquawork，andisitselftheindeterminateregionwhichitsworkstillleavesvoidandunfilled。Iftheirunitywasintheabovenotionstillpreserved，thistookplacejustthroughtheworkbeingcancelledquaobjectivelyexistingproduct。
Butithastobe，andwehavetoseehowindividualitywillretainitsuniversalityintheexistenceofthework，andwillknowhowtogetsatisfaction。
Tobeginwithwehavetoconsiderbyitselftheworkwhichhascomeintobeing。Ithasreceivedwithinittheentirenatureoftheindividual。Itsexistenceisthereforeitselfanaction，inwhichalldistinctionsinterpenetrateandareresolved。Theworkisthusthrownoutintoasubsistingformwherethespecificcharacteroftheoriginalnaturedoesinfactcomeoutasagainstotherdeterminatenatures，encroachesonthem，justastheseintheirturnencroachonit，andislostasavanishingmomentinthisgeneralprocess。Althoughintheconceptionofindividualityasheredealtwith，thevariousmoments(circumstances，purpose，means，andrealization)areallalike，andtheoriginalspecificnaturestandsfornomorethanauniversalelement，ontheotherhand，whenthiselementtakesonanobjectiveexistence，itsdeterminatecharacterassuchcomestolightintheworkdone，andobtainsitstruthinitsdissolution。Lookedatmoreclosely，thisdissolutionissuchthatinthisspecificcharactertheindividual，quathisindividual，hasbecomeconsciouslyreal；butthespecificcharacterisnotmerelythecontentofreality，butitsformaswell；orthisrealityassuchisasawholejustthisspecificcharacter，viz。beingopposedtoself-consciousness。Onthisviewthisrealityisseentobearealitywhichhasdisappearedoutofthenotion，andismerelyfoundgivenasanalienreality。Theworkis，i。e。itisforotherindividuals，andforthemitisanexternal，analienreality，inwhoseplacetheyhavetoputtheirown，inordertogetbytheiractionconsciousnessoftheirunitywithreality。Inotherwords，theinterestwhichtheytakeinthatworkowingtotheiroriginalconstitutionisotherthanthepeculiarinterestofthiswork，whichtherebyisturnedintosomethingdifferent。Theworkis，thus，ingeneralsomethingtransitory，whichisextinguishedbythecounter-actionofotherpowersandinterests，anddisplaystherealityofindividualityinatransitoryformratherthanasfulfilledandaccomplished。
Consciousness，then，bydoingworkbecomesawareofthatcontrastbetweenbeingandacting，whichintheearlierformsofconsciousnesswasat，thesametimethebeginningofaction，andisheremerelyaresult。Thiscontrast，however，wasinfactlikewisetheultimateprincipleinvolvedwhenconsciousnessproceededtoactasanimplicitlyrealindividuality；foractionpresupposedthedeterminateoriginalnatureastheultimateimplicitelement，andthemereprocessofperformingtheactforthesakeofthisperformancetookthatnatureasitscontent。Mereactionis，however，theself-identicalform，withwhich，consequently，thespecificdeterminatenessoftheoriginalnaturedoesnotagree。Itisamatterofindifferencehere，aselsewhere，whichofthetwoiscallednotionandwhichreality。Theoriginalnatureisthethoughtelement，theimplicitfactorasagainsttheaction，inwhichitfirstgetsitsreality；or，again，theoriginalnatureistheexistencebothofindividualityassuchandofindividualityintheformofwork；whileactionistheoriginalnotionaspureandsimpletransition，astheprocessofbecoming。Thislackofcorrespondencebetweenideaandreality，whichliesinitsessence，consciousnesslearnsinitswork；inwork，therefore，consciousnessbecomesawareofitselfasitintruthis，anditsemptynotionofitselfdisappears。
Inthisfundamentalcontradictioncharacteristicofwork—whichcontainsthetruthofthisindividualitythattakesitselftobeinherentlyreal—alltheaspectsofindividualitythusappearagainascontradictory。Thatistosay，inthework(done)thecontentoftheentireindividualityisputforthoutoftheprocessofdoing(it)，whichisthenegativeunityholdingfastallthemomentsofthatcontent，into(objective)existence。Sotransferredandsetforth，thework(done)letsthemomentsnowgofree；andintheelementoffactualsubsistencetheybecomeindifferenttooneanother。Thenotionanditsrealityarethusseparatedintopurposeandtheoriginalessentialnature(Wesenheit)。
Itisanaccidentthatthepurposeshouldhaveatruebeing，orthattheimplicitinherentnatureshouldbemadeapurpose。Similarly，again，notionandrealityfallapartastransitiontoactualityandaspurpose；inotherwords，itisanaccidentthatthemeansexpressingthepurposeshouldactuallybechosen。While，finally，theseinnermomentstakentogether(whethertheyhavesomeintrinsicunityornot)—i。e。theactionoftheindividual—areagainaccidentallyrelatedtoactualityingeneral:fortunedecidesequallyinfavourofabadlydeterminedpurposeandbadlyselectedmeans，aswellasagainstthem。
If，now，consciousnessherebybecomesawareinitsworkoftheoppositionbetweenwillingandperformance，betweenpurposeandmeans，andagainbetweenthisinwardnature，takenalltogether，andactualreality—anoppositionwhichasawholeshowsthefortuitouscharacteroftheactionofconsciousness-stilltheunityandthenecessityofthisactionarejustasmuchpresenttoo。
Thislatteraspecttranscendstheformer，andexperienceofthefortuitousnessoftheactionisitselfonlyafortuitousexperience。Thenecessityoftheactionconsistsinthis，thatpurposeisdirectlyrelatedtoactuality，andtheunityoftheseistheverynotionofaction:theacttakesplacebecauseactionisperseandofitselftheessenceofactuality。Intheworkthereisnodoubtcomesoutthefortuitousnesswhichcharacterizesaccomplishmentwhencontrastedwithwillingandtheprocessofperforming；andthisexperience，whichseemsasifitmustbethetruth，contradictsthatnotionoftheact。Still，ifwelookatthecontentofthisexperiencetakeninitscompleteness，thatcontentisseentobethetransitorywork。Whatpersistsisnotthetransitoriness；ratherthisisitselfactualandisboundupwiththework，andvanisheswithit；thenegativefallsawayalongwiththepositivewhosenegationitis。
Theverynotionofsubstantiallyandinherentlyrealindividualitycontainswithinitthistransienceoftransitoriness(VerschwindendesVerschwindens)。Forthatwhereintheworkdisappears，orwhatdisappearsinthework，istheobjectivereality；andthissamerealitywastogiveexperience，asitwascalled，itssupremacyoverthenotionwhichindividualityhasaboutitself。Objectivereality，however，isamomentwhichitselfhasnolongerindependenttruthinthismodeofconsciousness；it(i。e。thetruth)consistssolelyintheunityofthisconsciousnesswithaction，andthetrueworkisonlythatunityofactionandexistence，ofwillingandperformance。Becauseofthecertaintyfundamentaltoitsactions，consciousnesstakestheactualrealityopposedtothatconsciouscertaintytobesomethingwhichitselfisonlyforconsciousness。Theoppositioncannotanylongeroccurforconsciousnessinthisformofitsself-existenceincontrasttoreality，whenconsciousnessisself-consciousnessreturnedintoitselfandwithalloppositiongone。Onthecontrary，theoppositionandthenegativitymanifestedinthecaseofworkthenaffectnotonlythecontentoftheworkorthecontentofconsciousnessaswell，buttherealityassuch，andhenceaffect。theoppositionpresentmerelyinvirtueofthatrealityandinit，andthedisappearanceofthework。Inthiswayconsciousnessturnsfromitstransitoryworkbackuponitself，andassertsitsownnotionanditscertaintytobewhatispermanentandabidino，asopposedtotheexperienceofthefortuitousnessofaction。Inpointoffactitcomestoknowitsessentialprincipleornotion，inwhichtherealityisonlyamoment，somethingforconsciousness，notsomethinginandforitself；itfindsthatrealitytobeapassingmoment，ofsignificancethereforemerelyasbeingingeneral，whoseuniversalityisoneandthesamewithaction。Thisunity，thisidentityisthetruework；itistherealintent，thefactofthematter(dieSacheselbst)，whichassertsitselfatallcostsandisfelttobethelastingelement，independentof“fact“whichistheaccidentofanindividualactionassuch，theaccidentofcircumstances，means，andactuality。
Themainconcern(dieSacheselbst)standsopposedtothesemomentsonlysofarastheyclaimtohaveavalueinisolation，butisessentiallytheirunity，becauseidentifying，fusing，actualitywithindividuality。Itis，too，anaction，and，quaaction，pureactioningeneral，andtherebyjustasmuchactionofthisindividual；andthisaction，becausestillappertainingtotheindividualinoppositiontoactuality，hasthesenseofapurpose。Similarlyitisthetransitionfromthisspecificcharactertotheopposite:andfinallyitisarealitywhichispresentobjectivelyforconsciousness。Themainintentthusexpressestheessentialspiritualsubstanceinwhichallthesemomentsasindependentlyvalidarecancelledandtranscendedandsoholdgoodonlyasuniversal；andinwhichthecertaintyconsciousnesshasregardingitselfisa“fact“—arealobjectbeforeconsciousness，anobjectbornofself-consciousnessasitsown，withoutceasingtobeafreeindependentobjectinthepropersense。The“thing“，foundatthestageofsense-certaintyandperception，nowgetsitssignificancethroughself-consciousness，andthroughitalone。Onthisreststhedistinctionbetweenathing(Ding)andafact(Sache)。Aprocessisgonethroughherecorrespondingtowhatwefindinthecaseofsense-experienceandperception。
Self-consciousness，then，hasattaineditstrueconceptionofitselfwhenthisstageoftherealintentisreached；itistheinterpenetrationofindividualityandobjectivity:aninterpenetrationwhichhasbecomeobjective。Initself-consciousnesshasarrivedataconsciousnessofitsownsubstance。Atthesametime，aswefindself-consciousnesshere，itisaconsciousnessofitssubstancewhichhasjustarisen，andhenceisimmediate；andthisisthespecificwayinwhichwefindspiritatthepresentstage:ithasnotyetreacheditstrulyrealsubstance。Theobjectifiedintenttakesinthisimmediateconsciousnesstheformofbareandsimpleessence(einfachenWesen)，whichbeinguniversal，containsallitsvariousmomentsinitselfandbelongstothem，but，again，isalsoindifferenttowardsthemtakenasspecificmoments，andisindependentbyitself；and，asthisfreeandobjectivesimpleabstract“fact“，passesfortheessentiallyreal(Wesen)。Thevariousmomentsoftheoriginaldeterminateness，themomentsofthe“fact“ofthisparticularindividual，hispurpose，means，action，andactualreality，are，ontheonehand，particularmomentsforthisconsciousness，whichitcanabandonandgiveupfortheobjectifiedintent；ontheotherhand，however，theyallhavethisobjectastheiressentialnature，butonlyinsuchawaythatit，beingtheirabstractuniversal，canfinditselfineachofthesedifferentmomentsandbetheirpredicate。Theobjectifiedintentisnotyetsubject；butthosemomentsstandforsubject，becausetheybelongtotheaspectofindividualness，whiletheobjectinmindisonlyatthisstagebareuniversality。Itisthegenuswhichfindsitselfinallthesemomentsasspeciesofitself，andisequallyindependentofthem。
Consciousnessiscalled“honest“，whenithasontheonehandattainedthisidealization(Idealismus)，whichobjectifiedintentexpresses，andontheotherpossessesthetruthinitquathisformaluniversality。Consciousnesswhensocharacterizedissolelyconcernedwithintendedobject，andhenceoccupiesitselfwithitsvariousmomentsorspecies。Andwhenitdoesnotreachthisfactinoneofthesemoments，doesnotfindtherealintentinonemeaning，itjustonthataccountlaysholdofthefactinanother；andconsequentlyalwaysreallysecuresthatsatisfactionwhichshouldbelongtothismodeofconsciousnessbyitsverynature(seinemBegriffenach)。
Howeverthingsturnout，itachievesandsecurestheobjectifiedintent，forthelatter，beingthisuniversalgenusofthosemoments，isthepredicateofall。
Shoulditnotbringapurposeintoreality，ithasatleastwilledthepurpose，i。e。turnspurposequapurpose，meredoingwhichdoesnothing，intotherealintent，andcanthereforemaintainandfeelconsoledthatatleasttherehasalwaysbeensomethingattempted，somethingdone。Sincetheuniversalcontainswithiniteventhenegativeorthetransitoriness，thistoo，theself-annihilationofthework，isitselfitsdoing。Ithasstimulatedotherstowardsthis，andstillfindssatisfactioninthedisappearanceofitsreality，justasbadboysenjoyapersonalpleasureingettingtheirearsboxedbecausetheyarethecauseofitsbeingdone。Or，again，supposeithasnotsomuchastriedtocarryouttherealintentanddonenothingatall，thenithasnotcared；theobjectifiedintentisforitjusttheunityofitsdecisionwithreality；itassertsthattherealitywouldbenothingelsethanitsownwishinthematter(seinM?gen)。Finally，supposesomethingofinteresthascomeitswayentirelywithoutitshelp，thenforitthisrealityistherealintentjustbytheinterestwhichitfindstherein，althoughthatrealityhasnotbeenproducedbyitsdoing。Ifitisapieceofgoodluck，whichhasbefallentheindividualpersonally，hereckonsithisownactandhisowndesert；ifitis，ontheotherhand，amereeventintheworld，whichdoesnotconcernhimfurther，hemakesitlikewisehisown，andaninterest，wherehehasdonenothing，isheldasapartyinterestwhichhehastakenupanddefendedormaintained，fororagainst。
3。MutualDeceptionandSpiritualSubstanceThe“Honesty“，or“Honourableness“，ofthismodeofconsciousness，aswellasthesatisfactionwhichitmeetswithateverypoint，reallyconsists，astheabovemakesclear，inthis，thatitdoesnotbringtogetheritsideasregardingtheobjectifiedintent。Itsownaffair(seineSache)，noworkatall，ormereactionandbarepurpose，oragainarealityinvolvingnoactionatall—allandeveryoneoftheseareequallytherealintent:itmakesonemeaningafteranotherthesubjectofthispredicate，andforgetsoneaftertheother。Byitshavingmerelywilledor，again，innothavingcared，therealintenthasnowthemeaningofemptypurpose，andofthemerelyidealthought-unityofwillingandperformance。Theconsolationfortheannihilationofthepurposewhichwasatalleventswilledoratalleventssimplydone，aswellasthesatisfactionofhavinggivenotherssomethingtodo，makessimpledoing，orentirelybadwork，theessentialreality；forthatmustbecalledabadworkwhichisnoworkatall。Finally，inthecaseoffindingthroughgoodlucktherealityathand，thisexistencewithoutanyactbecomestherealintent。
Thetruemeaningofthis“Honesty“，however，liesinnotbeingsohonestasitseems。Foritcannotbesounintelligentastoletthesevariousmomentsfallapartinthatway；itmusthaveanimmediateconsciousnessregardingtheiropposition，becausetheyareabsolutelyrelatedtooneanother。Bareactionisessentiallyactionofthisindividual，andthisactionislikewiseessentiallyanactualityora“fact“。Conversely，actualityessentiallyisonlyashisownaction，andasactioningeneralaswell；
andjustashisownactionisactioningeneral，soitisonlyrealityingeneral。While，then，hethinkshehasonlytodowiththeobjectifiedintentasabstractreality，thereisalsopresentthisideathathehastodowithitashisowndoing。Butpreciselysofarasitisonlyamatterofbeingbusyaboutdoingsomething，heisnotreallyinearnestinthematter，butratherisdealingwitha“fact“，andwithfactashisown。Since，finally，heseemstowillmerelyhisown“fact“andhisownaction，itisagainamatterofdealingwith“fact“ingeneraloractualitysubstantialandabiding(anundfürsichbleibende)。
Justastherealintentanditsmomentsappearatthisstageascontent，theyarelikewisenecessaryalsoasformsinconsciousness。Theycomeforwardascontentmerelytopassawayagain，eachmakingroomfortheother。Theyhavethereforetobepresentinthecharacterofcancelledandsublatedforms:sotaken，however，theyareaspectsofconsciousnessitself。Therealintentispresentastheinherentnatureorreflexionofconsciousnessintoself；theoustingofthemomentsbyeachothertherefindsexpression，however，intheirbeingestablishedinconsciousness，notperse，butonlyforanotherconsciousness。Oneofthemomentsofthecontentisexposedbyittothelight，andpresentedasanobjectforothers。Consciousness，however，isatthesametimereflectedtherefrombackuponitself，andtheoppositeisthusequallypresentwithinit，isretainedforitselfasitsown。Thereis，too，notoneofthemwhichcouldbemerelyandsolelyputoutside，andanothermerelyretainedwithin；rather，consciousnessoperatesalternatelywiththem，forithastomakeoneaswellasanotheressentialforitselfandforothers。Thewholeisthemovingprocessofpermeatingindividualitywiththeuniversal。Inthatthisconsciousnessfindsthiswhole，however，tobemerelythesimpleultimatenature(Wesen)andthustheabstractionoftherealintent，themomentsofthiswholeappearasdistinctoutsidethatobjectandoutsideoneanother。Asasinglewholeitisonlyexhaustivelyexhibitedbytheprocessofalternatelyexposingitselementstoviewandkeepingthemwithinitself。Sinceinthisalternationconsciousnesshasinitsprocessofreflexiononemomentforitselfandkeepsitasessential，whileanotherismerelyexternallyimpliedorisforothers，therethusentersaplayofindividualitieswithoneanother，wheretheybothdeceiveandfinddeceivedthemselvesandoneanotherreciprocally。
Anindividuality，then，setstoworktocarryoutsomething；bysodoingitseemstohavemadesomethingintoan“actualfact“。Itacts；bysodoingitcomesoutbeforeothers，andseemstobeconcernedtosecuretherealityofsomething。Others，therefore，takeitsactiontobeaninterestinthe“fact“assuch，andtaketheendoftheacttobethecarryingoutofthe“fact“perse，regardlessofwhetherthisisdonebytheformerindividualityorbythem。Whenonthisaccounttheypointoutthatthis“fact“hasbeenalreadybroughtaboutbythemselves，or，ifnot，offerandactuallyfurnishtheirassistance，thentheyseethatconsciousnesshasratherleftthepositionwheretheythinkittobe；itisitsownactionandeffort，whicharousesitsinterestinthe“fact“，andwhentheycometoknowthatthiswastherealintent，thefactofthematter，theyfeelthemselvesdeceived。Inreality，however，theirhastetorenderassistancewasitselfnothingelsethantheirdesiretoseeandmanifesttheirownactionandnottheobjectifiedintent，i。e。theywantedtodeceivetheotherindividualjustinthewaytheycomplainofhavingbeendeceived。Sincetherehasnowbeenbroughttolightthatitsownactionandeffort，theplayofitspowers，istakenfortherealintent，consciousnessseemstobeoccupiedinitsownwayonitsownaccountandnotonthatofothers，andonlytobetroubledaboutactionquaitsownaction，andnotaboutactionquaanactionofothers，andhenceseemstolettheothersintheirturnkeeptotheirown“fact“Buttheygowrongagain；thatconsciousnesshasalreadyleftthepointwheretheythoughtitwas。Itisnotconcernedwiththematterinhandas“fact“inthesenseofthisitsownparticularfact，butasfactquafact，quasomethinguniversal，whichisforall。Henceitinterferesintheactionandworkofothers；andifconsciousnesscannolongertaketheirworkoutoftheirhands，itisatleastinterestedinthematter，andshowsthisbyitsconcerntopassjudgment。Whenitstampstheresultwiththemarkofitsapprovalandpraise，thisismeanttoimplythatintheworkitdoesnotmerelypraisetheworkitself，butatthesametimeitsowngenerosityandmoderationinnothavingdestroyedtheworkasworknorspoileditbyfindingfault。Sinceitshowsaninterestinthework，itenjoysitsownselftherein；andinthesamewaytheworkwhichitfoundfaultwithiswelcomedforjustthisenjoymentofitsownactionwhichistherebyprocured。Those，however，whoregardthemselvesas，orprofesstobe，deceivedbythisinterferencefromotherswantedreallythemselvestodeceiveinthesameway。Theygiveouttheireffortsanddoingsassomethingonlyforthemselves，inwhichtheymerelyhavethemselvesandtheirownnatureinview。Butsincetheydosomething，andthusexpresstheirnature，bringthemselvestothelightofday，theydirectlycontradictbytheirdeedthepretenceofwantingtoexcludethedaylight，i。e。toexcludethepublicityofuniversalconsciousness，andparticipationbyeveryone。Actualizationis，onthecontrary，anexposingofwhatisone\'sowninauniversalelement，whereitcomestobeandhastobe“fact“foreveryone。
Thereis，then，asmuchdeceptionofitselfasofothers，ifitispretendedthatthe“barefact“isone\'ssoleconcern。Aconsciousnessthatlaysopena“fact“soonlearnsthatothershurrytothespotandwanttomakethemselvesbusythere，likefliestomilknewlyputout；andtheyintheirturnfindoutinitscasethatitisnotdealingwith“fact“quaobject，butwithfactas“itsown“。Ontheotherhand，ifonlyactionitself，theuseofpowersandcapacities，ortheexpressionofagivenindividuality，istobetheessentialthing，theyreciprocallylearnthatallareonthealertandconsiderthemselvesinvitedtodealwiththematter，andthatinsteadofamereabstractaction，orasinglepeculiaraction，somethinghasbeenelicitedandexposedwhichwasequallywellforothersorisarealintent。Inbothcasesthesamethinghappens；andonlyappearstohaveadifferentsignificancebycontrastwiththatwhichwasacceptedandassumedtoholdonthematter。Consciousnessfindsbothsidestobeequallyessentialmoments，andtherebylearnswhatthenatureofthe“factofthematter“，therealintent，is，viz。thatitisneithermerely“fact“，whichisopposedtoactioningeneralandtoindividualaction，noractionwhichisopposedtopermanenceandisthegenusindependentofthesemomentsasitsspecies。Ratheritisanessentialrealitywhoseexistencemeanstheactionofthesingleindividualandofallindividuals，andwhoseactionisimmediatelyforothers，orisa“fact“，andisonly“fact“inthesenseofanactionofeachandall—theessentialrealitywhichistheessenceofallbeings(We-sen)，whichisspiritualessence。Consciousnesslearnsthatnooneofthesemomentsissubject，butrathergetsdissolvedintheuniversalobjectifiedintent。Themomentsofindividuality，whichweretakenassubjectoneafteranotherbythisunreflectiveincoherentstageofconsciousness，coalesceandconcentrateintosimpleindividuality，whichquathis，isnolessimmediatelyuniversal。Therealintenttherebyceasestostandintherelationofapredicate，losesthecharacteristicoflifelessabstractuniversality:itissubstancepermeatedbyindividuality:itissubject，whereinisindividualityjustasmuchquaindividual，orquathis，asquaallindividuals:anditistheuniversal，whichhasanexistenceonlyasbeingthisactionofeachandall，andgetsanactualrealityinthatthisconsciousnessknowsittobeitsownindividualreality，andtherealityofall。Pureobjectifiedintentiswhatwascharacterizedaboveasthe“category“—beingwhichistheego，oregowhichisbeing，butinthesenseofthought，whichisstilldistinguishedfromactualself-consciousness。Here，however，themomentsofactualself-consciousness—bothsofaraswecallthemitscontent(purpose，action，andreality)，andalsoinsofaraswecallthemitsform(being-for-selfandbeing-for-another)—aremadeidenticalwiththebareandsimplecategoryitself，andthecategoryistherebyatthesametimetheentirecontent。
1。ItisdifficulttofindacurrentEnglishequivalentforthisterm(dieSacheSelbst)。“Factitself“or“actualfact“doesnotseemtoconveymuchmeaning。Itseemsbesttotrytobringoutthesignificanceimplied，eventhoughatthesacrificeofliteraltranslation。
bReasonasLawgiverSPIRITUALessentialrealityis，initsbareexistence，pureconsciousness，andalsothisself-consciousness。Theoriginallydeterminatenatureoftheindividualhaslostitspositivesignificanceofbeinginherentlytheelementandpurposeofhisactivity；itismerelyasupersededmoment，whiletheindividualisaselfinthesenseofauniversalself。Converselytheformal“realintent“getsitsfillingfromactiveself-differentiatingindividuality；forthedistinctionswithinindividualitycomposethecontentofthatuniversal。Thecategoryisimplicit(ansich)astheuniversalofpureconsciousness；itisalsoexplicit(fürsich)，fortheselfofconsciousnessislikewiseitsmoment。Itisabsolutebeing，forthatuniversalityisthebareself-identityofbeing。
Thuswhatisobjectforconsciousnesshas(now)thesignificanceofbeingthetrue；itisanditholdsgood，inthesenseofbeingandholdinggoodbyitselfasanindependententity(anundfürsichselbst)。Itisthe“absolutefact“，whichnolongersuffersfromtheoppositionofcertaintyanditstruth，betweenuniversalandindividual，betweenpurposeanditsreality，butwhoseexistenceistherealityandactionofself-consciousness。This“fact“isthereforetheethicalsubstance；andconsciousnessofitisethicalconsciousness。Itsobjectislikewisetakentobethetruth，foritcombinesself-consciousnessandbeinginasingleunity。Itstandsforwhatisabsolute，forself-consciousnesscannotandwillnotagaingobeyondthisobjectbecauseitisthereathomewithitself:itcannot，fortheobjectisallpower，andallbeing:itwillnot，becausetheobjectisitsself，orthewillofthisself。Itistherealobjectinherentlyasobject，foritcontainsandinvolvesthedistinctionwhichconsciousnessimplies。Itdividesitselfintoareasorspheres(Massen)whicharethedeterminatelawsoftheabsolutereality[viz。theethicalsubstance]。Thesespheres，however，donotobscurethenotion，forthemoments(being，bareconsciousnessandself)arekeptcontainedwithinit—aunitywhichconstitutestheinnernatureofthesespheres，andnolongerletsthesemomentsinthisdistinctionfallapartfromoneanother。
Theselawsorspheres(Massen)ofthesubstanceofethicallifearedirectlyrecognizedandacknowledged。Wecannotaskfortheiroriginandjustification，noristheresomethingelsetosearchforastheirwarrant；forsomethingotherthanthisindependentself-subsistentreality(anundfürsichseyendesWesen)couldonlybeself-consciousnessitself。Butself-consciousnessisnothingelsethanthisreality，foritselfistheself-existenceofthisreality，whichisthetruthjustbecauseitisasmuchtheselfofconsciousnessasitsinherentnature(seinAnsich)，orpureconsciousness。
Sinceself-consciousnessknowsitselftobeamomentofthissubstance，themomentofself-existence(ofindependenceandself-determination)，itexpressestheexistenceofthelawwithinitselfintheform:“thehealthynaturalreasonknowsimmediatelywhatisrightandgood“。Ashealthyreasonknowsthelawimmediately，sothelawisvalidforitalsoimmediately，anditsaysdirectly:“thisisrightandgood“。Theemphasisison“this“:therearedeterminatespecificlaws；
thereisthe“factitself“withaconcretefillingandcontent。
Whatisthusgivenimmediatelymustlikewisebeacceptedandregardedasimmediate。Asinthecaseoftheimmediacyofsense-experience，soherewehavealsotoconsiderthenatureoftheexistencetowhichthisimmediatecertaintyinethicalexperiencegivesexpression—toanalysetheconstitutionoftheimmediatelyexistingareas(Massen)ofethicalreality。Examplesofsomesuchlawswillshowwhatwewanttoknow；andsincewetakethemintheformofdeclarationsofthehealthyreasonknowingthem，we，havenot，inthisconnexion，tointroducethemomentwhichhastobemadegoodintheircasewhenlookedatasimmediateethicallaws。
“Everyoneoughttospeakthetruth。”Inthisduty，asexpressedunconditionally，theconditionwillatoncebegranted，viz。ifheknowsthetruth。Thecommandwillthereforenowrun:everyoneshouldspeakthetruth，atalltimesaccordingtohisknowledgeandconvictionaboutit。Thehealthyreason，thisveryethicalconsciousnesswhichknowsimmediatelywhatisrightandgood，willexplainthatthisconditionhadallthewhilebeensoboundupwiththatuniversalmaximthatitmeantthecommandtobetakeninthatsense。Ittherebyadmits，however，inpointoffact，thatintheveryexpressionofthemaximiteoipsoreallyviolatedit。Thehealthyreasonsaid:“eachshouldspeakthetruth“；itintended，however:“hemustspeakthetruthaccordingtohisknowledgeandconviction“。Thatistosay，itspokeotherwisethanitintended，andtospeakotherwisethanoneintendsmeansnotspeakingthetruth。Theimproveduntruth，orinaptitudenowtakestheform:
“eachmustspeakthetruthaccordingtohisknowledgeandconvictionaboutitoneachoccasion“。
