Ifbothpowersaretakenaccordingtotheirspecificcontentanditsindividualization，wehavethescenepresentedofacontestbetweenthemasindividuated。Onitsformalside，thisisthestruggleoftheethicalorderandofself-consciousnesswithunconsciousnatureandacontingencyduetothisnature。Thelatterhasarightasagainsttheformer，becausethisisonlyobjectivespirit，merelyinimmediateunitywithitssubstance。Onthesideofcontent，thestruggleistheruptureofdivineandhumanlaw。Theyouthgoesforthfromtheunconsciouslifeofthefamilyandbecomestheindividualityofthecommunity[i。e。Ruler]。Butthathestillsharesthenaturallifefromwhichhehastornhimselfawayisseeninthefactthatheemergesthere—fromonlytofindhisclaimaffectedbythecontingencythattherearetwobrothers(4)whowithequalrighttakepossessionofthecommunity；(5)theinequalityduetotheonehavingbeenbornearlierandtheotherlater，aninequalitywhichisanaturaldifference，hasnoimportanceforthemwhentheyentertheethicallifeofsociety。Butgovernment，asthesinglesoul，theselfofthenationalspirit，doesnotadmitofadualityofindividuality；andincontrasttotheethicalnecessityofthisunity，natureappearsasbyaccidentprovidingmorethanone。Thesetwo[brothers]，therefore，becomedisunited；andtheirequalrightinregardtothepowerofthestateisdestructivetoboth，fortheyareequallywrong。
Humanlyconsidered，hehascommittedthecrimewho，notbeinginactualpossession，attacksthecommunity，attheheadofwhichtheotherstood。Whileagainhehasrightonhissidewhoknewhowtoseizetheothermerelyquaparticularindividual，detachedfromthecommunity，andwhobanishedhim，whilethuspowerless，outofthecommunity；hehasmerelylaidhandsontheindividualassuch，notthecommunity，nottheessentialnatureofhumanright。Thecommunity，attackedanddefendedfromapointofviewwhichismerelyparticular，maintainsitself；andbothbrothersfindtheirdestructionreciprocallythroughoneanother。Forindividuality，whichinvolvesperiltothewholeinthemaintenanceofitsownself-existence(Fürsichseyn)，hasthrustitsownselfoutofthecommunity，andisdisintegratedinitsownnature。Thecommunity，however，willdohonourtotheonewhoisfoundonitsside；thegovernment，thereestablishedsinglenessoftheselfofthecommunity，willpunishbydeprivingofthelasthonourhimwhoalreadyproclaimeditsdevastationonthewallsofthecity。Hewhocametoaffrontthehighestspiritualformofconsciouslife，thespiritofthecommunity，mustbestrippedofthehonourofhisentireandcompletenature，thehonourduetothespiritofthedeparted。(6)
Butiftheuniversalthuslightlyknocksoffthehighestpointofitspyramid，anddoubtlesstriumphsvictoriouslyoverthefamily，therebelliousprincipleofindividuation，ithastherebymerelyputitselfintoconflictwithdivinelaw，theself-consciouswiththeunconsciousspirit。Forthelatter，thisunconsciousspirit，istheotheressentialpower，andthereforethepowerundestroyed，andonlyinsultedbytheformer。Itfinds，however，onlyabloodlessshadetolendithelptowardsactuallycarryingitselfoutinthefaceofthatmasterfulandopenlyenunciatedlaw。Beingthelawofweaknessandofdarkness，itthereforegivesway，tobeginwith，beforelawwhichhasforceandpublicity；forthestrengthoftheformeriseffectiveinthenetherrealm，notonearthandinthelightofday。Buttheactualandconcrete，whichhastakenawayfromwhatisinwarditshonouranditspower，hastherebyconsumeditsownrealnature。Thespiritwhichismanifesttothelightofdayhastherootsofitspowerinthelowerworld:thecertaintyfeltbyanation，acertaintywhichissureofitselfandwhichmakesitselfassured，findsthetruthofitsoathbindingallitsmembersintoone，solelyinthemuteunconscioussubstanceofall，inthewatersofforgetfulness。Inconsequence，thefulfilmentofthepublicspiritturnsroundintoitsopposite，andlearnsthatitssupremerightissupremewrong，itsvictoryratheritsowndefeat。Theslain，whoserightisinjured，knows，therefore，howtofindmeansofvengeancewhichareequallyasrealandstrongasthepoweratwhosehandsithassuffered。Thesepowersareothercommunities，(7)whosealtarsthedogsorbirdsdefiledwiththecorpseofthedead，whichisnotraisedintounconsciousuniversalitybybeingrestored，asisitsdue，totheultimateindividuum，theelementalearth，butinsteadhasremainedabovegroundinthesphereofreality，andhasnowreceived，astheforceofdivinelaw，aself-consciousactualuniversality。Theyriseupinhostility，anddestroythecommunitywhichhasdishonouredanddestroyeditsownpower，thesacredclaims，the“piety“ofthefamily。
Representedinthisway，themovementofhumananddivinelawfindstheexpressionofitsnecessityinindividuals，inwhomtheuniversalappearsasa“pathic“element，andtheactivityofthemovementasactionofindividuals，whichgivestheappearanceofcontingencytothenecessityoftheprocess。Butindividualityandactionconstitutetheprincipleofindividuationingeneral，aprinciplewhichinitspureuniversalitywascalledinnerdivinelaw。Asamomentofthevisiblecommunityitdoesnotmerelyexhibitthatunconsciousactivityofthenetherworld，itsoperationisnotsimplyexternalinitsexistence；ithasanequallymanifestvisibleexistenceandprocess，actualintheactualnation。Takeninthisform，whatwasrepresentedasasimpleprocessofthe“pathic“
elementasembodiedinindividuals，assumesanotherlook，andcrimeandtheresultingruinofthecommunityassumetheproperformoftheirexistence。
Humanlaw，then，initsuniversalmodeofexistenceisthecommunity，initsefficientoperationingeneralisthemanhoodofthecommunity，initsactualefficientoperationisthegovernment。Ithasitsbeing，itsprocess，anditssubsistencebyconsumingandabsorbingintoitselftheseparatistactionofthehouseholdgods(Penates)，theindividualizationintoinsularindependentfamilieswhichareunderthemanagementofwomankind，andbykeepingthemdissolvedinthefluentcontinuumofitsownnature。Thefamilyatthesametime，however，isingeneralitselement，theindividualconsciousnessitsuniversaloperativebasis。Sincethecommunitygetsitselfsubsistenceonlybybreakinginuponfamilyhappiness，anddissolving[individual]self-consciousnessintotheuniversal，itcreatesitsenemyforitselfwithinitsowngates，createsitinwhatitsuppresses，andwhatisatthesametimeessentialtoit—womankindingeneral。Womankindtheeverlastingironyinthelifeofthecommunitychangesbyintriguetheuniversalpurposeofgovernmentintoaprivateend，transformsitsuniversalactivityintoaworkofthisorthatspecificindividual，andpervertstheuniversalpropertyofthestateintoapossessionandornamentforthefamily。Womaninthiswayturnstoridiculethegravewisdomofmaturity，which，beingdeadtoallparticularaims，toprivatepleasure，personalsatisfaction，andactualactivityaswell，thinksof，andisconcernedfor，merelywhatisuniversal；shemakesthiswisdomthelaughing-stockofrawandwantonyouth，anobjectofderisionandscorn，unworthyoftheirenthusiasm。Sheassertsthatitiseverywheretheforceofyouththatreallycounts；sheupholdsthisasofprimarysignificance；extolsasonasonewhoisthelordandmasterofthemotherwhohasbornehim；abrotherasoneinwhomthesisterfindsmanonalevelwithherself；ayouthasonethroughwhomthedaughter，freedfromherdependence(onthefamilyunity)，acquiresthesatisfactionandthedignityofwifehood。
3。DissolutionoftheEthicalBeingThecommunity，however，canpreserveitselfonlybysuppressingthisspiritofindividualism；andbecausethelatterisanessentialelement，thecommunitylikewisecreatesitaswell，andcreatesit，too，bytakinguptheattitudeofseekingtosuppressitasahostileprinciple。Nevertheless，since，bycuttingitselfofffromtheuniversalpurpose，thishostileelementismerelyevil，andinitselfofnoaccount，itwouldbequiteineffectiveifthecommunityitselfdidnotrecognizetheforceofyouth，(manhood，which，whileimmature，stillremainsintheconditionofparticularity)，astheforceofthewhole。Forthecommunity，thewhole，isanation，itisitselfindividuality，andreallyonlyissomethingforitselfbyotherindividualitiesbeingforit，byitsexcludingthesefromitselfandknowingitselfindependentofthem。Thenegativesideofthecommunity，suppressingtheisolationofindividualswithinitsownbounds，butoriginatingactivitydirectedbeyondthosebounds，findstheweaponsofitswarfareinindividuals。Waristhespiritandforminwhichtheessentialmomentofethicalsubstance，theadsolutefreedomofethicalself-consciousnessfromallandeverykindofexistence，ismanifestlyconfirmedandrealized。While，ontheonehand，warmakestheparticularspheresofpropertyandpersonalindependence，aswellasthepersonalityoftheindividualhimself，feeltheforceofnegationanddestruction，ontheotherhandthisengineofnegationanddestructionstandsoutasthatwhichpreservesthewholeinsecurity。Theindividualwhoprovidespleasuretowoman，thebraveyouth，thesuppressedprincipleofruinanddestruction，comesnowintoprominence，andisthefactorofprimarysignificanceandworth。Itisnowphysicalstrengthandwhatseemslikethechanceoffortune，thatdecideastotheexistenceofethicallifeandspiritualnecessity。Becausetheexistenceoftheethicallifethusrestsonphysicalstrengthandthechancesoffortune，itiseoipsosettledthatitsoverthrowhascome。Whileonlyhouseholdgods，intheformercase，gavewaybeforeandwereabsorbedinthenationalspirit，herethelivingindividualembodimentsofthenationalspiritfallbytheirownindividualityanddisappearinoneuniversalcommunity，whosebareuniversalityissoullessanddead，andwhoselivingactivityisfoundintheparticularindividualquaparticular。Theethicalformandembodimentofthelifeofspirithaspassedaway，andanothermodeappearsinitsplace。
Thisdisappearanceoftheethicalsubstance，anditstransitionintoanothermodearethusdeterminedbytheethicalconsciousnessbeingdirecteduponthelawessentiallyinanimmediateway。Itliesinthischaracterofimmediacythatnatureatallentersintotheactswhichconstitutetheethicallife。Itsrealizationsimplyrevealsthecontradictionandthegermofdestruction，whichliehidwithinthatverypeaceandbeautybelongingtothegraciousharmonyandpeacefulequilibriumoftheethicalspirit。Fortheessenceandmeaningofthisimmediacycontainsacontradiction:itisatoncetheunconsciouspeaceofnatureandtheself-consciousunrestingpeaceofspirit。Onaccountofthis“naturalness“，thisethicalnationis，ingeneral，anindividualitydeterminedbynature，andthereforelimited，andthusfindsitsdissolutionin，andgivesplaceto，anotherindividuality。Thisdeterminatenessbeinggivenapositiveexistence，isalimitation，butatthesametimeisthenegativeelementingeneralandtheselfofindividuality。Insofar，however，asthisdeterminatenesspassesaway，thelifeofspiritandthissubstance，consciousofitselfinallitscomponentinduals，arelost。
Thesubstancecomesforthandstandsapartasaformaluniversalityofallthecomponentindividuals，andnolongerdwellswithinthemaslivingspirit；instead，theuniformsolidarityoftheirindividualityhasburstintoapluralityofseparatepoints。
1。Viz。divineandhumanlaw。
2。AnadaptationfromAntigone，926。
3。Theelementthatsopermeateshisbeingastoconstitutehiscontrollingnecessityanddestiny。
4。EteoclesandPolynices:v。?dipusatColonus。
5。viz。thethroneoftheirFather?dipus。
6。v。Antigone。
7。ReferstotheattackofArgosagainstThebes:v。Antigone。
cTheConditionofRight:
LegalStatus1。PersonalityTHEgeneralcomprehensiveunity，intowhichthelivingimmediateunityofindividualityandtheethicalsubstancefallsback，isthesoulless(geistlos)community，whichhasceasedtobetheunselfconscious(1)substanceofindividuals，andinwhichtheynow，eachinhisseparateindividualexistence，countasselvesandsubstanceswithabeingoftheirown。Theuniversalbeingthussplitupintotheatomicunitsofasheerpluralityofindividuals，thisinoperative，lifelessspiritisaprincipleofequalityinwhichallcountforasmuchaseach，i。e。havethesignificanceofPersons。
Whatintherealmoftheethicallifewascalledthehiddendivinelawhasinfactcomeoutofconcealmenttothelightofactuality。Intheformertheindividualwas，andwascounted，actualmerelyasabloodrelation，merelyassharinginthegenerallifeofthefamily。Quaparticularindividual，hewastheselflessdepartedspirit；now，however，hehascomeoutofhisunreality。
Becausetheethicalsubstanceisonlyobjective，“true“，spirit，theindividualonthataccountturnsbacktotheimmediatecertaintyofhisownself；heisthatsubstancequapositiveuniversal，buthisactualityconsistsinbeinganegativeuniversalself。
WesawthepowersandformsoftheethicalworldsinkinthebarenecessityofmereDestiny。Thispoweroftheethicalworldisthesubstanceturningitselfbackintoitsultimateandsimplenature。
Butthatabsolutebeingturningbackintoitself，thatverynecessityofcharacterlessDestiny，isnothingelsethantheEgoofself-consciousness。
This，therefore，istakenhenceforthastheabsolutelyreal，astheultimateself-containedreality。Tobesoacknowledgedisitssubstantiality；butthisisabstractuniversality，becauseitscontentisthisrigidself，nottheselfdissolvedinthesubstance。
Personality，then，hashererisenoutofthelifeandactivityoftheethicalsubstance。Itistheconditioninwhichtheindependenceofconsciousnesshasactualconcretevalidity。Theunrealizedabstractthoughtofsuchindependence，whicharisesthroughrenouncingactuality，wasatanearlierstagebeforeournoticeintheformof“Stoicalself-consciousness“。Justasthelatterwastheoutcomeof“LordshipandBondage“，(2)themodeinwhichself-consciousnessexistsimmediately——sopersonalityistheoutgrowthoftheimmediatelifeofspiritwhichistheuniversalcontrollingwillofall，aswellastheirdutifulobedienceandsubmissiveservice。WhatinStoicismwasimplicitmerelyinanabstractway，isnowanexplicitconcreteworld。Stoicismisnothingelsethanthemoodofconsciousnesswhichreducestoitsabstractformtheprincipleoflegalstatus，theprincipleofthesphereofright——anindependencedevoidofthequalitiesofspirit(geistlos)。Byitsflightfromactualityitattainedmerelytheideaofindependence:itisabsolutelysubjective，existssolelyforitself，inthatitdoesnotlinkitsbeingtoanythingthatexists，butispreparedtogiveupeverykindofexistence，andplacesitsessentialmeaningintheunityofmerethinking。Inthesamemanner，the“right“ofa“person“isnotlinkedontoaricherormorepowerfulexistenceoftheindividualquaindividual，noragainconnectedwithauniversallivingspirit，but，rather，isattachedtothemereunitofitsabstractreality，ortothatunitquaself-consciousnessingeneral。
2。ContingencyofthePersonNowjustastheabstractindependenceofStoicismsetforththestagesofitsactualization，so，too，thislastformofindependence[Personality]willrecapitulatetheprocessoftheformermode。Theformer[Stoicism]passesoverintothestateofscepticalconfusion，intoabrokengibberofnegation，whichwithoutadoptinganypermanentformstraysfromonecontingentmodeofbeingandthinkingtoanother，dissipatesthemindeedinabsoluteindependence，butjustasreadilycreatesthemagainoncemore。Infact，itissimplythecontradictionofconsciousnessclaimingtobeatonceindependentandyetdevoidofindependence。Inlikemanner，thepersonalindependencecharacteristicofthesphereofrightisreallyasimilaruniversalconfusionandreciprocaldissolutionofthiskind。Forwhatpassesfortheabsoluteessentialrealityisself-consciousnessinthesenseofthebareemptyunitoftheperson。Asagainstthisemptyuniversality，thesubstancehastheformofwhatsuppliesthefillingandthecontent；andthiscontentisnowleftcompletelydetachedanddisconnected；forthespirit，whichkeptitinsubjectionandheldittogetherinitsunity，isnolongerpresent。Theemptyunitofthepersonis，therefore，asregardsitsreality，anaccidentalexistence，acontingentinsubstantialprocessandactivitythatcomestonodurablesubsistence。JustaswasthecaseinScepticism，theformalismof“right“is，thus，byitsveryconception，withoutspecialcontent；itfindsatitshandthefactof“possession，“afactsubsistinginmultiplicity，andimprintsthereontheabstractuniversality，bywhichitiscalled“property“——thesamesortofabstractionasScepticismmadeuseof。ButwhiletherealitysodeterminedisinScepticismcalledamereappearance，“meresemblance“，andhasmerelyanegativevalue，inthecaseofrightithasapositivesignificance。Thenegativevalueintheformercaseconsistsintherealhavingthemeaningofselfquathought，quainherentuniversal；thepositivesignificanceinthelattercase，however，consistsinitsbeingmineinthesenseofthecategory，assomethingwhosevalidityisadmitted，recognized，andactual。Botharethesameabstractuniversal，Theactualcontent，thepropervalueofwhatis“mine“-whetheritbeanexternalpossession，oragaininnerrichesorpovertyofmindandcharacter-isnotcontainedinthisemptyformanddoesnotconcernit。Thecontentbelongs，therefore，toapeculiarspecificpower，whichissomethingdifferentfromtheformaluniversal，ischanceandcaprice。Consciousnessofright，therefore，evenintheveryprocessofmakingitsclaimgood，experiencesthelossofitsownreality，discoversitscompletelackofinherentsubstantiality；andtodescribeanindividualasa“person“istouse-anexpressionofcontempt。
3。TheLordoftheWorld；theAbsolutePersonThefreeanduncheckedpowerpossessedbythecontenttakesdeterminateshapeinthisway。Theabsolutepluralityofdispersedatomicpersonalitiesis，bythenatureofthischaracteristicfeature，gatheredatthesametimeintoasinglecentre，alientothemandjustasdevoidofthelifeofspirit(geistlos)。Thatcentralpointis，inonerespect，liketheatomicrigidityoftheirpersonality，amerelysinglereality；butincontrasttotheiremptysingleness，ithasthesignificanceoftheentirecontent，andhenceistakentobetheessentialelement；whileagain，incontrasttotheirpretendedabsolute，butinherentlyinsubstantial，realityitistheuniversalpower，andabsoluteactuality。This“lordandmasteroftheworld“takeshimselfinthiswaytobetheabsoluteperson，comprisingatthesametimeallexistencewithinhimself，forwhomthereexistsnohighertypeofspirit。Heisaperson:butthesolitarysinglepersonwhohastakenhisstandconfrontingall。Theseallconstituteandestablishthetriumphantuniversalityoftheoneperson；forthesinglebeing，assuch，istrulywhatitisonlyquauniversalpluralityofsingleunits:cutofffromthisplurality，thesolitaryandsingleselfis，infact，apowerlessandunrealself。Atthesametime，itistheconsciousnessofthecontentwhichisantitheticallyopposedtothatuniversalpersonality。Thiscontent，however，whenliberatedfromitsnegativepower，meanschaosofspiritualpowers，，which，whenletloose，becomeelementalindependentagencies，breakoutintowildextravagancesandexcesses，andfallononeanotherinmaddestruction。Theirhelplessself-consciousnessisthepowerlessinoperativeenclosureandthearenaoftheirchaotictumult。Butthismasterandlordoftheworld，awareofhisbeingthesumandsubstanceofallactualpowers，isthetitanicself-consciousness，whichtakesitselftobethelivingGod。Since，however，heexistsmerelyquaformalself，whichisunabletotameandsubduethosepowers，hisprocedureandhisself-enjoymentareequallytitanicexcess。(3)
Thelordoftheworldbecomesreallyconsciousofwhatheis——viz。theuniversalmightofactuality——bythatpowerofdestructionwhichheexercisesagainstthecontrastedselfhoodofhissubjects。Forhispowerisnotthespiritualunionandconcordinwhichthevariouspersonsmightgettoknowtheirownself-consciousness。Rathertheyexistaspersonsseparatelyforthemselves，andallcontinuitywithothersisexcludedfromtheabsolutepunctualatomicityoftheirnature。Theyare，therefore，inamerelynegativerelation，arelationofexclusionbothtooneanotherandtohim，whoistheirprincipleofconnexionorcontinuity。Quathiscontinuity，heistheessentialbeingandcontentoftheirformalnature——acontent，however，foreigntothem，andabeinghostileincharacter，whichabolishesjustwhattheytake，tobetheirveryessence，viz。bareself-existencewithoutanycontent，mereemptyindependentexistenceeachonitsownaccount。And，again，quathecontinuityoftheirpersonality，hedestroysthisverypersonalityitself。Juridicalpersonalitythusfindsitself，rather，withoutanysubstanceofitsown，sincecontentalientoitisimposedonitandholdsgoodwithinit-anddoessothere，becausesuchcontentistherealityofthattypeofpersonality。Ontheotherhandthepassionfordestroyingandturningovereverythingonthisunrealfieldgainsforitselftheconsciousnessofitscompletesupremacy。Butthisselfissheerdevastation，andhenceismerelybesideitself，andisindeedtheveryabandonmentandrejectionofitsownself-consciousness。
Such，then，istheconstitutionofthataspectinwhichself-consciousnessquaabsolutebeingisactual。Theconsciousness，however，thatisdrivenbackintoitselfoutofthisactuality，thinksthisitsinsubstantiality，makesitanobjectofthought。FormerlywesawthestoicalindependenceofpurethoughtpassthroughScepticismandfinditstrueissueinthe“unhappyconsciousness“-thetruthaboutwhatconstitutesitsinherentandexplicitnature，itsfinalmeaning。Ifthisknowledgeappearedatthatstagemerelyastheone-sidedviewofaconsciousnessquaconsciousness，heretheactualtruthofthatviewhasmadeitsappearance。Thetruthconsistsinthefactthatthisuniversalacceptedobjectivityofself-consciousnessisrealityestrangedfromit。Thisobjectivityistheuniversalactualityoftheself；butthisactualityisdirectlytheperversionoftheselfaswell-itisthelossofitsessentialbeing。Therealityoftheselfthatwasnotfoundintheethicalworld，hasbeengainedbyitsrevertingintothe“person“。Whatinthecaseoftheformerwasallharmonyandunion，comesnowonthescene，nodoubtindevelopedform，butself-estranged。
1。Reading“selbstbewusstlose“(1sted。)。
2。v。p。229ff。
3。Cp。withtheaboveHobbes\'Leviathan。Thehistoricalreferencehereistothe“apotheosis“oftheRomanEmperors。
B
TheSpiritinSelf-Estrangement—
TheDisciplineofCultureandCivilisation(2)
Theethicalsubstancepreservedandkeptoppositionenclosedwithinitssimpleconsciouslife；andthisconsciousnesswasinimmediateunitywithitsownessentialnature。Thatnaturehasthereforethesimplecharacteristicofsomethingmerelyexistingfortheconsciousnesswhichisdirectedimmediatelyuponit，andwhose“custom“(Sitte)itis。Consciousnessdoesnottakeitselftobeparticularexcludingself，nordoesthesubstancemeanforitanexistenceshutoutfromit，withwhichitwouldhavetoestablishitsidentityonlythroughestrangingitselfandthusatthesametimehavetoproducethatsubstance。Butthatspirit，whoseselfisabsolutelyinsular，absolutelydiscrete，findsitscontentoveragainstitselfintheformofarealitythatisjustasimpenetrableasitself，andtheworldheregetsthecharacteristicofbeingsomethingexternal，negativetoself-consciousness。
Yetthisworldisaspiritualreality，itisessentiallythefusionofindividualitywithbeing。Thisitsexistenceistheworkofself-consciousness，butlikewiseanactualityimmediatelypresentandalientoit，whichhasapeculiarbeingofitsown，andinwhichitdoesnotknowitself。Thisrealityistheexternalelementandthefreecontent(1)ofthesphereoflegalright。Butthisexternalreality，whichthelordoftheworldoflegalrighttakescontrolof，isnotmerelythiselementaryexternalentitycasuallylyingbeforetheself；itishiswork，butnotinapositivesense，rathernegativelyso。Itacquiresitsexistencebyself-consciousnessofitsownaccordrelinquishingitselfandgivingupitsessentiality，theconditionwhich，inthatwasteandruinwhichprevailinthesphereofright，theexternalforceoftheelementsletlooseseemstobringuponself-consciousness。Theseelementsbythemselvesaresheerruinanddestruction，andcausetheirownoverthrow。Thisoverthrow，however，thistheirnegativenature，isjusttheself；itistheirsubject，theiraction，andtheirprocess。
Suchprocessandactivityagain，throughwhichthesubstancebecomesactual，aretheestrangementofpersonality，fortheimmediateself，i。e。theselfwithoutestrangementandholdinggoodasitstands，iswithoutsubstantialcontent，andthesportoftheseragingelements。Itssubstanceisthusjustitsrelinquishment，andtherelinquishmentisthesubstance，i。e。thespiritualpowersformingthemselvesintoacoherentworldandtherebysecuringtheirsubsistence。
Thesubstanceinthiswayisspirit，self-consciousunityoftheselfandtheessentialnature；butbothalsotakeeachothertomeanandtoimplyalienation。Spiritisconsciousnessofanobjectiverealitywhichexistsindependentlyonitsownaccount。Overagainstthisconsciousnessstands，however，thatunityoftheselfwiththeessentialnature，consciousnesspureandsimpleoveragainstactualconsciousness。Ontheonesideactualself-consciousnessbyitsself-relinquishmentpassesoverintotherealworld，andthelatterbackagainintotheformer。Ontheotherside，however，thisveryactuality，bothpersonandobjectivity，iscancelledandsuperseded；theyarepurelyuniversal。Thistheiralienationispureconsciousness，ortheessentialnature。The“present“hasdirectlyitsoppositeinits“beyond“，whichisitsthinkinganditsbeingthought；justasthisagainhasitsoppositeinwhatishereinthe“present“，whichistheactualityofthe“beyond“butalienatedfromit。
Spiritinthiscase，therefore，constructsnotmerelyoneworld，butatwofoldworld，dividedandself-opposed。Theworldoftheethicalspiritisitsownproperpresent；andhenceeverypoweritpossessesisfoundinthisunityofthepresent，and，sofaraseachseparatesitselffromtheother，eachisstillinequilibriumwiththewhole。Nothinghasthesignificanceofanegativeofself-consciousness；eventhespiritofthedepartedisinthelife-bloodofhisrelative，ispresentintheselfofthefamily，andtheuniversalpowerofgovernmentisthewill，theselfofthenation。Here，however，whatispresentmeansmerelyobjectiveactuality，whichhasitsconsciousnessinthebeyond；eachsinglemoment，asanessentialentity，receivesthis，andtherebyactuality，fromanother，andsofarasitisactual，itsessentialbeingissomethingotherthanitsownactuality。Nothinghasaspiritself-establishedandindwellingwithinit；rather，eachisoutsideitselfinwhatisalientoit。Theequilibriumofthewholeisnottheunitywhichabidesbyitself，noritsinwardlysecuredtranquillity，butrestsontheestrangementofitsopposite。Thewholeis，therefore，likeeachsinglemoment，aself-estrangedreality。Itbreaksupintotwospheres:inonekingdomself-consciousnessisactuallyboththeselfanditsobject，andinanotherwehavethekingdomofpureconsciousness，which，beingbeyondtheformer，hasnoactualpresent，butexistsforFaith，ismatterofBelief。
Nowjustastheethicalworldpassesfromtheseparationofdivineandhumanlaw，withitsvariousforms，anditsconsciousnessgetsawayfromthedivisionintoknowledgeandtheabsenceofknowledge，andreturnsintotheprinciplewhichisitsdestiny，intotheselfwhichisthepowertodestroyandnegatethisopposition，so，too，boththesekingdomsofself-alienatedspiritwillreturnintotheself。Butiftheformer，thefirstselfholdinggooddirectly，wasthesingleperson，thissecond，whichreturnsintoitselffromitsself-relinquishment，willbetheuniversalself，theconsciousnessgraspingtheconception；andthesespiritualworlds，allofwhosemomentsinsistonhavingafixedrealityandanun-spiritualsubsistence，willbedissolvedinthelightofpureInsight。
Thisinsight，beingtheselfgraspingitself，completesthestageofculture。Ittakesupnothingbuttheself，andeverythingastheself，i。e。itcomprehendseverything，extinguishesallobjectiveness，andconvertseverythingimplicitintosomethingexplicit，everythingwhichhasabeinginitselfintowhatisforitself。Whenturnedagainstbelief，againstfaith，asthealienrealmofinnerbeinglyinginthedistantbeyond，itisEnlightenment(Aufkl?rung)。Thisenlightenmentcompletesspirit\'sself-estrangementinthisrealmtoo，whitherspiritinself-alienationturnstoseekitssafetyastoaregionwhereitbecomesconsciousofthepeaceofself-equipoise。Enlightenmentupsetsthehouseholdarrangements，whichspiritcarriesoutinthehouseoffaith，bybringinginthegoodsandfurnishingsbelongingtotheworldoftheHereandNow，aworldwhichthatspiritcannotrefusetoacceptasitsownproperty，foritsconsciouslifelikewisebelongstothatworld。Inthisnegativetaskpureinsightrealizesitselfatthesametime，andbringstolightitsownproperobject，the“unknowableabsoluteBeing“andutility。(2)Sinceinthiswayactualityhaslostallsubstantiality，andthereisnothingmoreimplicitinit，thekingdomoffaith，asalsothatoftherealworld，isoverthrown；andthisrevolutionbringsaboutabsolutefreedom，，thestageatwhichthespiritformerlyestrangedhasgonebackcompletelyintoitself，leavesbehindthissphereofculture，andpassesoverintoanotherregion，thelandoftheinnerorsubjectivemoralconsciousness(moralischenBewusstsein)。
1。v。p。501ff。
2。Cp。EighteenthcenturyDeismandutilitarianism。
I
TheWorldofSpiritinSelf-EstrangementTHEsphereofspiritatthisstagebreaksupintotworegions。Theoneistheactualworld，thatofself-estrangement，theotheristhatwhichspiritconstructsforitselfintheetherofpureconsciousnessraisingitselfabovethefirst。Thissecondworld，beingconstructedinoppositionandcontrasttothatestrangement，isjustonthataccountnotfreefromit；onthecontrary，itisonlytheotherformofthatveryestrangement，whichconsistspreciselyinhavingaconsciousexistenceintwosortsofworlds，andembracesboth。Henceitisnotself-consciousnessofAbsoluteBeinginandforitself，notReligion，whichisheredealtwith:itisBelief，Faith，insofarasfaithisaflightfromtheactualworld，andthusisnotaself-completeexperience(anundfürsich)。Suchflightfromtherealmofthepresentis，therefore，directlyinitsverynatureadualstateofmind。Pureconsciousnessisthesphereintowhichspiritrises:butitisnotonlytheelementoffaith，butofthenotionaswell。Consequentlybothappearonthescenetogetheratthesametime，andtheformercomesbeforeusonlyinantithesistothelatter。
I。aCulture&itsRealmofActualReality(1)
THEspiritofthisworldisspiritualessencepermeatedbyaself-consciousnesswhichknowsitselftobedirectlypresentasaself-existentparticular，andknowsthatessenceasanobjectiveactualityoveragainstitself。Buttheexistenceofthisworld，asalsotheactualityofself-consciousness，dependsontheprocessthatself-consciousnessdivestsitselfofitspersonality，bysodoingcreatesitsworld，andtreatsitassomethingalienandexternal，ofwhichitmustnowtakepossession。Buttherenunciationofitsself-existenceisitselftheproductionoftheactuality，andindoingso，therefore，self-consciousnessipsofactomakesitselfmasterofthisworld。
Toputthematterotherwise，self-consciousnessisonlysomethingdefinite，itonlyhasrealexistence，sofarasitalienatesitselffromitself。Bydoingso，itputsitselfinthepositionofsomethinguniversal，andthisitsuniversalityisitsvalidity，establishesit，andisitsactuality。Thisequalityoftheselfwithallselvesis，therefore，nottheequalitythatwasfoundinthecaseofright；
self-consciousnessdoesnothere，asthere，getimmediatevalidityandacknowledgmentmerelybecauseitis；onthecontrary，itsclaimtobevalidrestsonitshavingmadeitself，bythatmediatingprocessofself-alienation，conformtowhatisuniversal。Thespiritlessformaluniversalitywhichcharacterizesthesphereofrighttakesupeverynaturalformofcharacteraswellasofexistence，andsanctionsandestablishesthem。Theuniversalitywhichholdsgoodhere，however，isonethathasundergonedevelopment，andforthatreasonitisconcreteandactual。
(1)CultureastheEstrangementofNaturalExistenceThemeans，then，wherebyanindividualgetsobjectivevalidityandconcreteactualityhereistheformativeprocessofCulture。Theestrangementonthepartofspiritfromitsnaturalexistenceisheretheindividual\'strueandoriginalnature，hisverysubstance。Therelinquishmentofthisnaturalstateis，therefore，bothhispurposeandhismodeofexistence；itisatthesametimethemediatingprocess，thetransitionofthethought-constitutedsubstancetoconcreteactuality，aswellas，conversely，thetransitionofdeterminateindividualitytoitsessentialconstitution。Thisindividualitymouldsitselfbyculturetowhatitinherentlyis，andonlybysodoingisitthensomethingperseandpossessedofconcreteexistence。Theextent(2)ofitscultureisthemeasureofitsrealityanditspower。Althoughtheself，quathisparticularself，knowsitselfheretobereal，yetitsconcreterealizationconsistssolelyincancellingandtranscendingthenaturalself。Theoriginaldeterminatenessofitsnatureis，therefore，reducedtoamatterofquantity，toagreaterorlessenergyofwill，anon-essentialprincipleofdistinction。Butpurposeandcontentoftheselfbelongtotheuniversalsubstancealone，andcanonlybesomethinguniversal。Thespecificparticularityofagivennature，whichbecomespurposeandcontent，issomethingpowerlessandunreal:itisa“kindofbeing“whichexertsitselffoolishlyandinvaintoattainembodiment:itisthecontradictionofgivingrealitytothebareparticular，whilerealityis，ipsofacto，somethinguniversal。If，therefore，individualityisfalselyheldtoconsistinparticularityofnatureandcharacter，thentherealworldcontainsnoindividualitiesandcharacters；individualsareallalikeforoneanother；thepretence(vermeint)ofindividualityinthatcaseispreciselythemerepresumptive(gemeint)existencewhichhasnopermanentplaceinthisworldwhereonlyrenunciationofselfand，therefore，onlyuniversalitygetactualreality。Whatispresumedorconjecturedtobe(DasGemeinte)passes，therefore，simplyforwhatitis，forakindofbeing。“Kind“isnotquitethesameasEspèce，(3)“themosthorribleofallnicknames，foritsignifiesmediocrity，anddenotesthehighestdegreeofcontempt“。(4)“Akind“and“tobegoodofitskind“areGermanexpressions，whichaddanairofhonestytothismeaning，asifitwerenotsobadlymeantandintendedafterall；orwhich，indeed，donotyetinvolveaclearconsciousnessofwhat“kind“andwhatcultureandrealityare。
Thatwhich，inreferencetothesingleindividual，appearsashisculture，istheessentialmomentofspiritualsubstanceassuch，viz。:thedirecttransitionofitsideal，thought-constituted，universalityintoactualreality；orotherwiseput，cultureisthesinglesoulofthissubstance，invirtueofwhichtheessentiallyinherent(Ansich)becomessomethingexplicitlyacknowledged，andassumesdefiniteobjectiveexistence。Theprocessinwhichanindividualitycultivatesitselfis，therefore，ipsofacto，thedevelopmentofindividualityquauniversalobjectivebeing；thatistosay，itisthedevelopmentoftheactualworld。Thisworld，althoughithascomeintobeingbymeansofindividuality，isintheeyesofself-consciousnesssomethingthatisdirectlyandprimarilyestranged，and，forself-consciousness，takesontheformofafixed，undisturbedreality。Butatthesametimeself-consciousnessissurethisisitsownsubstance，andproceedstotakeitundercontrol。Thispoweroveritssubstanceitacquiresbyculture，which，lookedatfromthisaspect，appearsasself-consciousnessmakingitselfconformtoreality，anddoingsototheextentpermittedbytheenergyofitsoriginalcharacterandtalents。Whatseemsheretobetheindividual\'spowerandforce，bringingthesubstanceunderit，andtherebydoingawaywiththatsubstanceisthesamethingastheactualizationofthesubstance。Forthepoweroftheindividualconsistsinconformingitselftothatsubstance，i。e。inemptyingitselfofitsownself，andthusestablishingitselfastheobjectivelyexistingsubstance。Itscultureanditsownrealityare，therefore，theprocessofmakingthesubstanceitselfactualandconcrete。
Theselfisconsciousofbeingactualonlyastranscended，ascancelled。(5)Theselfdoesnothereinvolvetheunityofconsciousnessofselfandobject；ratherthisobjectisnegativeasregardstheself。Bymeansoftheselfquainnersouloftheprocess，thesubstanceissomouldedandworkedupinitsvariousmoments，thatoneoppositeputslifeintotheother，eachopposite，byitsalienationfromtheother，givestheotherstability，andsimilarlygetsstabilityfromtheother。Atthesametime，eachmomenthasitsowndefinitenature，inthesenseofhavinganinsuperableworthandsignificance；andhasafixedrealityasagainsttheother。Theprocessofthoughtfixesthisdistinctioninthemostgeneralmannerpossible，bymeansoftheabsoluteoppositionof“good“and“bad“，whicharepolesasunderandcaninnowaybecomeoneandthesame。Buttheverysoulofwhatisthusfixedconsistsinitsimmediatetransitiontoitsopposite；existenceconsistsreallyintransmutingeachdeterminateelementintoitsopposite；anditisonlythisestrangementthatconstitutestheessentialnatureandthepreservationofthewhole。Wemustnowconsiderthisprocessbywhichthemomentsarethusmadeactualandgiveeachotherlife；thealienationwillbefoundtoalienateitself，andthewholetherebywilltakeallitscontentsbackintotheultimateprincipleitimplies(seinenBegriff)。
Attheoutsetwemustdealwiththesimplesubstanceitselfinitsimmediateunconsciousorganizationofitsmoments；theyexistthere，butarelifeless，theirsouliswanting。Wehaveheresomethinglikewhatwefindinnature。Nature，wefind，isresolvedandspreadoutintoseparateandgeneralelements—air，water，fire，earth。Oftheseairistheunchangingfactor，purelyuniversalandtransparent；water，therealitythatisforeverbeingresolvedandgivenup；fire，theiranimatingunitywhichiseverdissolvingoppositionintounity，aswellasbreakinguptheirsimpleunityintooppositeconstituents:earthisthetightlycompactknotofthisarticulatedwhole，thesubjectinwhichtheserealitiesare，wheretheirprocessestakeeffect，thatwhichtheystartfromandtowhichtheyreturn。Inthesamewaytheinneressentialnature，thesimplelifeofspiritthatpervadesself-consciousreality，isresolved，spreadoutintosimilargeneralareasormasses，spiritualmassesinthiscase，andappearsasawholeorganizedworld。Inthecaseofthefirstmassitistheinherentlyuniversalspiritualbeing，self-identical；intheseconditisself-existentbeing，ithasbecomeinherentlyself-discordant，sacrificingitself，abandoningitself；thethirdwhichtakestheformofself-consciousnessissubject，andpossessesinitsverynaturethefieryforceofdissolution。
Inthefirstcaseitisconsciousofitself，asimmanentandimplicit，asexistingperse；intheseconditfindsindependence，self-existence(Fürsichseyn)developedandcarriedoutbymeansofthesacrificeofwhatisuniversal。Butspirititselfistheself-containednessandself-completenessofthewhole，whichsplitsupintosubstancequaconstantlyenduringandsubstancequaself-sacrificing，andwhichatthesametimeresumessubstanceagainintoitsownunity；awholewhichisatonceaflameoffireburstingoutandconsumingthesubstance，aswellastheabidingformofthesubstanceconsumed。WecanseethattheareasofspiritualrealityherereferredtocorrespondtotheCommunityandtheFamilyintheethicalworld，without，however，possessingthenativeindwellingspiritwhichthelatterhave。Ontheotherhand，whiledestinyisalientothisspirit，hereself-consciousnessisandknowsitselftobetherealpowerunderlyingthem。
Wehavenowtoconsidertheseseparatemembersofthewhole，inthefirstinstanceasregardsthewaytheyarepresentedquathoughts，quaessentialinherententitiesfallingwithinpureconsciousness，andalsosecondlyasregardsthewaytheyappearasobjectiverealitiesinconcreteconsciouslife。
(a)GoodnessandBadness:State-powerandWealthInthefirstform，thesimplicityofcontentfoundinpureconsciousness，thefirstmember，beingtheself-identical，immediateandunchangingnatureofeveryconsciousnessistheGood:—theindependentspiritualpowerinherentintheessence，alongsidewhichtheactivityofthemereself-existentconsciousnessisonlyby-play。Itsotheristhepassivespiritualbeing，theuniversalsofarasitpartswithitsownclaims，andletsindividualsgetinittheconsciousnessoftheirparticularexistence；itisastateofnothingness，abeingthatisnullandvoid，theBad。Thisabsolutebreak-upoftherealintothesedisjectamembraisitselfapermanentcondition；whilethefirstmemberisthefoundation，starting-point，andresultofindividuals，whicharetherepurelyuniversal，thesecondmember，ontheotherhand，isabeingpartlysacrificingitselfforanother，and，onthatveryaccount，ispartlytheirincessantreturntoselfquaindividual，andtheirconstantdevelopmentofaseparatebeingoftheirown。
But，secondly，thesebareideasofGoodandBadaresimilarlyandimmediatelyalienatedfromoneanother；theyareactual，andinactualconsciousnessappearasmomentsthatareobjective。InthissensethefirststateofbeingisthePoweroftheState，theseconditsResourcesorWealth。Thestate-poweristhesimplespiritualsubstance，aswellastheachievementofall，theabsolutelyaccomplishedfact，whereinindividualsfindtheiressentialnatureexpressed，andwheretheirparticularexistenceissimplyandsolelyaconsciousnessoftheirownuniversality。Itislikewisetheachievementandsimpleresultfromwhichthesenseofitshavingbeentheirdoinghasvanished:itstandsastheabsolutebasisofalltheiraction，wherealltheiractionsecurelysubsists。Thissimpleetherealsubstanceoftheirlife，owingtoitsthusdeterminingtheirunalterableself-identity，hasthenatureofobjectivebeing，andhenceonlystandsinrelationtoandexistsfor“another“。Itisthus，ipsofacto，inherentlytheoppositeofitself-WealthorResources。Althoughwealthissomethingpassive，isnothingness，itislikewiseauniversalspiritualentity，thecontinuouslycreatedresultofthelabourandactionofall，justasitisagaindissipatedintotheenjoymentofall。Inenjoymenteachindividualitynodoubtbecomesawareofself-existence，awareofitselfassingle；butthisenjoymentisitselftheresultofuniversalaction，justas，reciprocally，wealthcallsforthuniversallabour，andproducesenjoymentforall。Theactualhasthroughandthroughthespiritualsignificanceofbeingdirectlyuniversal。Eachindividualdoubtlessthinksheisactinginhisowninterestswhengettingthisenjoyment；forthisistheaspectinwhichhegetsthesenseofbeingsomethingonhisownaccount，andforthatreasonhedoesnottakeittobesomethingspiritual。
Yetlookedateveninexternalfashion，itbecomesmanifestthatinhisownenjoymenteachgivesenjoymenttoall，inhisownlaboureachworksforallaswellasforhimself，andallforhim。Hisself-existenceis，therefore，inherentlyuniversal，andself-interestismerelyasuppositionthatcannotgetthelengthofmakingconcreteandactualwhatitmeansorsupposes，viz。todosomethingthatisnottofurtherthegoodofall。
Thus，then，inthesetwospiritualpowersself-consciousnessfindsitsownsubstance，content，andpurpose；ithasthereadirectintuitiveconsciousnessofitstwofoldnature；inoneitseeswhatitisinherentlyinitself，intheotherwhatitisexplicitlyforitself。Atthesametimequaspirit，itisthenegativeunity，unitingthesubsistenceofthesepowerswiththeseparationofindividualityfromtheuniversal，orthatofrealityfromtheself。Dominionandwealthare，therefore，beforetheindividualasobjectsheisawareof，i。e。asobjectsfromwhichheknowshimselftobedetachedandbetweenwhichhethinkshecanchoose，orevendeclinetochooseeither。In。theformofthisdetachedbareconsciousnesshestandsoveragainsttheessentialrealityasonewhichismerelythereforhim。Hethenhastherealityquaessentialrealitywithinhimself。Inthisbareconsciousnessthemomentsofthesubstancearetakentobenotstate-powerandwealth，butthoughts，thethoughtsofGoodandBad。Butfurther，self-consciousnessisarelationofhispureconsciousnesstohisactualconsciousness，ofwhatisthoughttotheobjectivebeing；itisessentiallyJudgment。
WhatisGoodandwhatisBadhasalreadybeenbroughtoutinthecaseofthetwoaspectsofactualrealitybydeterminingwhattheaspectsimmediatelyare；theGoodisstate-power，theBad，wealth。Butthisfirstjudgment，thisfirstdistinctionofcontent，cannotbelookedatasa“spiritual“
judgment；forinthatfirstjudgmenttheonesidehasbeencharacterizedasonlytheinherentlyexistingorpositive，andtheothersideasonlytheexplicitself-existentandnegative。Butquaspiritualrealities，eachpermeatesbothmoments，pervadesbothaspects；andthustheirnatureisnotexhaustedinthosespecificcharacteristics[positiveandnegative]。Andtheself-consciousnessthathastodowiththemisself-complete，isinitselfandforitself。Itmust，therefore，relateitselftoeachinthattwofoldforminwhichtheyappear；andbysodoing，thisnatureoftheirs，whichconsistsinbeingself-estrangeddeterminations，willcometolight。
Nowself-consciousnesstakesthatobjecttobegood，andtoexistperse，inwhichitfindsitself；
andthattobebadwhenitfindstheoppositeof，itselfthere。Goodnessmeansidentityofobjectiverealitywithit，badnesstheirdisparity。Atthesametimewhatisforitgoodandbad，ispersegoodandbad；becauseitisjustthatinwhichthesetwoaspects—ofbeingperse，andofbeingforit—
arethesame:itistherealindwellingsouloftheobjectivefacts，andthejudgmentistheevidenceofitspowerwithinthem，apowerwhichmakesthemintowhattheyareinthemselves。Whattheyarewhenspiritisactivelyrelatedtothem，theiridentityornon-identitywithspirit—thatistheirrealnatureandthetestoftheirtruemeaning，andnothowtheyareidenticalordiversetakenimmediatelyinthemselvesapartfromspirit，i。e。nottheirinherentbeingandself-existenceinabstracto。Theactiverelationofspirittothesemoments—whicharefirstputforwardasobjectstoitandthereafterpassbyitsactionintowhatisessentialandinherent—becomesatthesametimetheirreflexionintothemselves，invirtueofwhichtheyobtainactualspiritualexistence，andtheirspiritualmeaningcomestolight。Butastheirfirstimmediatecharacteristicisdistinctfromtherelationofspirittothem，thethirddeterminatemoment—theirownproperspirit—isalsodistinguishedfromthesecondmoment。Theirsecondinherentnature(DaszweiteAnsichderselben)—theiressentialitywhichcomestolightthroughtherelationofspirittothem—inthefirstinstance，mustsurelyturnoutdifferentfromtheimmediateinherentnature；forindeedthismediatingprocessofspiritualactivityputsinmotiontheimmediatecharacteristic，andturnsitintosomethingelse。
Asaresultofthisprocess，then，theself-containedconsciousminddoubtlessfindsinthePoweroftheStateitsbareandsimplereality，anditssubsistence；butitdoesnotfinditsindividualityassuch；itfindsitsinherentandessentialbeing，butnotwhatitisforitself。Rather，itfindsthereactionquaindividualactionrejectedanddenied，andsubduedintoobedience。Theindividualthusrecoilsbeforethispowerandturnsbackintohimself；itisforhimtherealitythatsuppresseshim，andisthebad。Forinsteadofbeingidenticalwithhim，thatwithwhichheisatone，itissomethingutterlyindiscordancewithindividuality。Incontrastwiththis，Wealthisthegood；wealthtendstothegeneralenjoyment，itistheresimplytobedisposedof，anditensuresforeveryonetheconsciousnessofhisparticularself。Richesmeansinitsverynatureuniversalbeneficence:ifitrefusesanybenefitinagivencaseanddoesnotgratifyeveryneed，thisismerelyanaccidentwhichdoesnotdetractfromitsuniversalandnecessarynatureofimpartingtoeveryindividualhisshareandbeingathousand-handedbenefactor。
ThesetwojudgmentsprovidetheideasofGoodnessandBadnesswithacontentwhichisthereverseofwhattheyhadforus。Self-consciousnesshaduptillnow，however，beenrelatedtoitsobjectsonlyincompletely，viz。onlyaccordingtothecriterionoftheself-existent。Butconsciousnessisalsorealinitsinherentnature，andhaslikewisetotakethisaspectforitspointofviewandcriterion，andbysodoingroundoffcompletelythejudgmentofself-consciousspirit。
Accordingtothisaspectstate-powerexpressesitsessentialnature:thepowerofthestateisinpartthequietinsistenceoflaw，inpartgovernmentandprescription，whichappointsandregulatestheparticularprocessesofuniversalaction。Theoneisthesimplesubstanceitself，theotheritsactionwhichanimatesandsustainsitselfandallindividuals。Theindividualthusfindsthereinhisgroundandnatureexpressed，organized，andexercised。Asagainstthis，theindividual，bytheenjoymentofwealth，doesnotget，toknowhisownuniversalnature:heonlygetsatransitoryconsciousnessandenjoymentofhimselfquaparticularandself-existinganddiscovershisdiscordance，hiswantofagreementwithhisownessentialnature。TheconceptionsGoodandBadthusreceivehereacontenttheoppositeofwhattheyhadbefore。
Thesetwowaysofjudgingfindeachofthemanidentityandadisagreement。Inthefirstcaseconsciousnessfindsthepowerofthestateoutofagreementwithit，andtheenjoymentthatcamefromwealthinaccordwithit；whileinthesecondcasethereverseholdsgood。Thereisatwofoldattainmentofidentityandatwofoldformofdisagreement:thereisanoppositerelationestablishedtowardsboththeessentialrealities。Wemustpassjudgmentonthesedifferentwaysofjudgingassuch；tothisendwehavetoapplythecriterionalreadybroughtforward。Theconsciousrelationwhichfindsidentityoragreement，is，accordingtothisstandard，theGood；thatwhichfindswantofagreement，theBad。Thesetwotypesofrelationmusthenceforthberegardedasdiverseformsofconsciousexistence。Consciouslife，throughtakingupadifferentkindofrelation，therebybecomesitselfcharacterizedasdifferent，comestobeitselfgoodorbad。Itisnotthusdistinctinvirtueofthefactthatittookasitsconstitutiveprincipleeitherexistenceforitself，ormerebeinginitself；forbothareequallyessentialmomentsofitslife:thatdualwayofjudging，abovediscussed，presentedthoseprinciplesasseparated，andcontained，therefore，merelyabstractwaysofjudging。Concreteactualconsciouslifehaswithinitbothprinciples，andthedistinctionbetweenitsformsfallssolelywithinitsownnature，viz。insidetherelationofitselftothereal。
(b)TheCleavageofSelf-consciousness:NobilityandBasenessThisrelationtakesoppositeforms；intheonethereisanactiveattitudetowardsstate-powerandwealthastosomethingwithwhichitisinaccord，intheotheritisrelatedtotheserealitiesastosomethingwithwhichitisatvariance。AconsciouslifewhichfindsitselfatonewiththemhastheattributeofNobility。Inthecaseofthepublicauthorityofthestate，itregardswhatisinaccordwithitself，andseesthatithasthereitsownnaturepureandsimpleandthespherefortheexerciseofitsownpowers，andstandsinthepositionofactuallyrenderingobedientserviceinitsinterests，aswellasthatofinnerreverencetowardsit。Inthesamewayinthesphereofwealth，itseesthatwealthsecuresforittheconsciousnessofself-existence，ofrealizingtheotheressentialaspectofitsnature:henceitlooksuponwealthlikewiseassomethingessentialinrelationtoitself，acknowledgeshimfromwhencetheenjoymentcomesasabenefactor，and。considersitselfunderadebtofobligation。
Theconsciouslifeinvolvedintheotherrelation，again，thatofdisagreement，hastheattributeofBaseness。Itholdstoitsdiscordancewithboththoseessentialelements。Itlooksupontheauthoritativepowerofthestateasachain，assomethingsuppressingitsseparateexistenceforitsownsake，andhencehatestheruler，obeysonlywithsecretmalice，andstandseverreadytoburstoutinrebellion。Itsees，too，inwealth，bywhichitattainstotheenjoymentofitsownindependentexistence，merelysomethingdiscordant，i。e。itsdisagreementwithitspermanentnature；sincethroughwealthitonlygetsasenseofitsparticularisolatedexistenceandaconsciousnessofpassingenjoyment，sinceitloveswealthbutdespisesit，and，withthedisappearanceofenjoyment，ofwhatisinherentlyevanescentregardsitsrelationtothemanofwealthashavingceasedtoo。
Theserelationsnowexpress，inthefirstinstance，ajudgment，thedeterminatecharacterizationofwhatboththosefacts[state-powerandwealth]areasobjectsforconsciousness；notasyetwhattheyareintheircompleteobjectivenature(anundfürsich)。Thereflexionwhichispresentedinthisjudgmentispartlyatfirstforus[whoarephilosophizing]anaffirmationoftheonecharacteristicalongwiththeother，andhenceisasimultaneouscancellingofboth；itisnotyetthereflexionofthemforconsciousnessitself。Partly，again，theyareatfirstimmediateessentialentities；
theyhavenotbecomethis，noristhereinthemconsciousnessofself:thatforwhichtheyareisnotyettheiranimatingprinciple:theyarepredicateswhicharenotyetthemselvessubject。Onaccountofthisseparation，theentiretyofthespiritualprocessofjudgmentalsobreaksasunderandfallsintotwomodesofconsciousness，eachofwhichhasaone-sidedcharacter。Now，justasattheoutsettheindifferenceofthetwoaspectsintheprocessofself-estrangement-oneofwhichwastheinherentessentialbeingofpureconsciousness，viz。thedeterminateideasofgoodandbad，theothertheiractualexistenceintheformofstate-powerandwealth-passedtothestageofbeingrelatedtheonetotheother，passedtothelevelofjudgment；inthesamewaythisexternalrelationmustberaisedtotheleveloftheirinnerunity，mustbecomearelationofthoughttoactualreality，andalsothespiritanimatingboththeformsofjudgmentwillmakeitsappearance。Thistakesplacewhenjudgmentpassesintoinference，becomesthemediatingprocessinwhichthemiddletermnecessitatingandconnectingbothsidesofthejudgmentisbroughtintorelief。
Thenobletypeofconsciousness，then，findsitselfinthejudgmentrelatedtostate-power，inthesensethatthispowerisindeednotaselfasyetbutatfirstisuniversalsubstance，inwhich，however，thisformofmindfeelsitsownessentialnaturetoexist，isconsciousofitsownpurposeandabsolutecontent。Bytakingupapositiverelationtothissubstance，itassumesanegativeattitudetowardsitsownspecialpurposes，itsparticularcontentandindividualexistence，andletsthemdisappear。ThistypeofmindistheheroismofService；thevirtuewhichsacrificesindividualbeingtotheuniversal，andtherebybringsthisintoexistence；thetypeofpersonalitywhichofitselfrenouncespossessionandenjoyment，actsforthesakeoftheprevailingpower，andinthiswaybecomesaconcretereality。
Throughthisprocesstheuniversalbecomesunitedandboundupwithexistenceingeneral，justastheindividualconsciousnessmakesitselfbythisrenunciationessentiallyuniversal。Thatfromwhichthisconsciousnessestrangesitselfbysubmittingtoserveisitsconsciousnessimmersedinmereexistence:butthebeingalienatedfromitselfistheinherentnature。Bythusshapingitslifeinaccordwithwhatisuniversal，itacquiresaReverenceforitself，andgetsreverencefromothers。Thepowerofthestate，however，whichtostartwithwasmerelyuniversalinthought，theinherentnature，becomesthroughthisveryprocessuniversalinfact，becomesactualpower。Itisactuallysoonlyingettingthatactualobediencewhichitobtainsthroughself-consciousnessjudgingittobetheessentialreality，andthroughtheselfbeingfreelysacrificedtoit。Theresultofthisaction，bindingtheessentialrealityandselfindissolublytogether，istoproduceatwofoldactuality—aselfthatistrulyactualized，andastate-powerwhoseauthorityisacceptedastrue。
(c)ServiceandAdviceOwingtothisalienation[impliedintheideaofsacrifice]state-power，however，isnotyetaself-consciousnessthatknowsitselfasstate-power。Itismerelythelawofthestate，itsinherentprinciple，thatisaccepted；thestate-powerhasasyetnoparticularwill。Forasyettheself-consciousnessrenderingservicehasnotsurrendereditspureselfhood，andmadeitananimatinginfluenceintheexerciseofstate-power；theservingattitudemerelygivesthestateitsbarebeing，sacrificesmerelyitsexistencetothestate，notitsessentialnature。Thistypeofself-consciousnesshasavalueasonethatisinconformitywiththeessentialnature，andisacknowledgedandacceptedbecauseofitsinherentreality。Theothersfindtheiressentialnatureoperativeinit，butnottheirindependentexistence—findtheirthinking，theirpureconsciousnessfulfilled，butnottheirspecificindividuality。Ithasavalue，therefore，intheirthoughts，andishonouredaccordingly。Suchatypeisthehaughtyvassal；beisactiveintheinterestsofthestate-power，sofarasthelatterisnotapersonalwill[amonarch]butmerelyanessentialwill。Hisself-importanceliesonlyinthehonourthusacquired，onlyinthegeneralmindwhichdirectsitsthoughtstowhatisessential，notinanindividualitythinkinggratefullyofservicesrendered；forhehasnothelpedthisindividuality[themonarch]togetindependence。Thelanguagehewoulduse，werehetooccupyadirectrelationtothepersonalwinofthestate-power，whichthusfarhasnotarisen，wouldtaketheformof“counsel“impartedintheinterestsofwhatisbestforall。
State-powerhas，therefore，stillatthisstagenowilltoopposetheadvice，anddoesnotdecidebetweenthedifferentopinionsastowhatisuniversallythebest。Itisnotyetgovernmentalcontrol，andonthataccountisintruthnotyetrealstate-power。Individualself-existence，thepossessionofanindividualwillthatisnotyetquawillsurrendered，istheinnersecretlyreservedspiritualprincipleofthevariousclassesandstations，aspiritwhichkeepsforitsownbehoofwhatsuitsitselfbest，inspiteofitswordsabouttheuniversalbest，andtendstomakethisclap-trapaboutwhatisuniversallythebestasubstituteforactionbringingitabout。Thesacrificeofexistence，whichtakesplaceinthecaseofservice，isindeedcompletewhenitgoessofarasdeath。Buttheenduranceofthedangerofdeathwhichtheindividualsurvives，leaveshimstillaspecifickindofexistence，andhenceaparticularself-reference；andthismakesthecounselimpartedintheinterestsoftheuniversallybestambiguousandopentosuspicion；itreallymeans，inpointoffact，retainingtheclaimtoaprivateopinionofhisown，andaseparateindividualwillasagainstthepowerofthestate。Itsrelationtothelatteris，therefore，stilloneofdiscordance；anditpossessesthecharacteristicfoundinthecaseofthebasetypeofconsciousness—itiseveratthepointofbreakingoutintorebellion。
Thiscontradiction，whichhastobeovercome，inthisformofdiscordanceandoppositionbetweentheindependenceoftheindividualconsciouslifeandtheuniversalitybelongingtostate-authority，containsatthesametimeanotheraspect。Thatrenunciationofexistence，whenitiscomplete，asitisindeath，isonethatdoesnotreverttotheconsciousnessthatmakesthesacrifice；itsimplyis:
thisconsciousnessdoesnotsurvivetherenunciationandexistinitsownself-completeness(anundfürsich)，itmerelypassesawayintotheunreconciledopposite。Thataloneistruesacrificeofindividuality，therefore，inwhichitgivesitselfupascompletelyasinthecaseofdeath，butallthewhilepreservesitselfintherenunciation。Itcomestherebytobeactuallywhatitisimplicitly—theidenticalunityofselfwithitsopposedself。Inthisway，bytheinnerwithdrawnandsecretspiritualprinciple，theselfassuch，comingforwardandabrogatingitself，thestate-powerbecomesipsofactoraisedintoaproperselfofitsown；withoutthisestrangementofselfthedeedsofhonour，theactionsofthenobletypeofconsciousness，andthecounselswhichitsinsightreveals，wouldcontinuetomaintaintheambiguouscharacterwhich，aswesaw，keptthatsecretreserveofprivateintentionandself-will，inspiteofitsovertpretensions。
(2)LanguageastheActualityofCultureThisestrangement，however，takesplaceinLanguage，inwordsalone，andlanguageassumeshereitspeculiarrole。Bothinthesphereofthegeneralsocialorder(Sittlichkeit)，wherelanguageembodieslawsandcommands，andinthesphereofactuallife，whereitappearsasconveyingadvice，thecontentofwhatitexpressesistheessentialreality，andlanguageistheformofthatessentialcontent。Here，however，ittakestheforminwhichqualanguageitexiststobeitscontent，andpossessesauthority，quaspokenword；itisthepowerofutterancequautterancewhich，justinspeaking，performswhathastobeperformed。Foritistheexistenceofthepureselfquaself；inspeechtheself-existentsinglenessofself-consciousnesscomesassuchintoexistence，sothatitsparticularindividualityissomethingforothers。Egoquathisparticularpureegoisnon-existentotherwise；ineveryothermodeofexpressionitisabsorbedinsomeconcreteactuality，andappearsinashapefromwhichitcanwithdraw；itturnsreflectivelybackintoitself，awayfromitsact，aswellasfromitsphysiognomicexpression，andleavessuchanincompleteexistence(inwhichthereisalwaysatoncetoomuchaswellastoolittle)，lyingsoullessbehind。Speech，however，containsthisegoinitspurity；italoneexpressesI，Iitself。Itsexistenceinthiscaseis，quaexistence，aformofobjectivitywhichhasinititstruenature。Egoisthisparticularego，butatthesametimeuniversal；itsappearingisipsofactoandatoncethealienationanddisappearanceofthisparticularego，andinconsequenceitsremainingallthewhileuniversal。TheI，thatexpressesitself，isapprehendedasanego；itisakindofinfectioninvirtueofwhichitestablishesatonceaunitywiththosewhoareawareofit，asparkthatkindlesauniversalconsciousnessofself。Thatitisapprehendedasafactbyothersmeanseoipsothatitsexistenceisitselfdyingaway:thisitsothernessistakenbackintoitself；anditsexistenceliesjustinthis，that，quaself-consciousNow，asitexists，ithasnosubsistenceandthatitsubsistsjustthroughitsdisappearance。Thisdisappearanceis，therefore，itselfipsofactoitscontinuance；itisitsowncognitionofitself，anditsknowingitselfassomethingthathaspassedintoanotherselfthathasbeenapprehendedandisuniversal。
Spiritacquiresthisformofrealityhere，becausetheextremes，too，whoseunityspiritis，havedirectlythecharacterofbeingrealitieseachonitsownaccount。Theirunityisdisintegratedintorigidaspects，eachofwhichisanactualobjectfortheother，andeachisexcludedfromtheother。
Theunity，therefore，appearsinther?leofamediatingterm，whichisexcludedanddistinguishedfromtheseparatedrealityofthetwosides；ithas，therefore，itselftheactualcharacterofsomethingobjective，apart，anddistinguishedfromitsaspects，andobjectiveforthem，i。e。theunityisanexistentobjectivefact。Thespiritualsubstancecomesassuchintoexistenceonlywhenithasbeenabletotakeasitsaspectsthoseself-consciousnesses，whichknowthispureselftobearealitypossessingimmediatevalidity，andthereinimmediatelyknow，too，thattheyaresuchrealitiesmerelythroughthemediatingprocessofalienation。Throughthatpureselfthemomentsofsubstancegetthetransparencyofaself-knowingcategory，andbecomeclarifiedsofarastobemomentsofspirit；throughthemediatingprocessspiritcomestoexistinspiritualform。Spiritinthiswayisthemediatingterm，presupposingthoseextremesandproducedthroughtheirexistence；butitisalsothespiritualwholebreakingoutbetweenthem，whichsundersitsselfintothem，and，solelyinvirtueofthatcontact，createseachintothewholeintermsofitsprinciple。Thefactthatbothextremesarefromthestartandintheirverynaturetranscendedanddisintegratedproducestheirunity；andthisistheprocesswhichfusesbothtogether，interchangestheircharacteristicfeatures，andbindsthemtogether，anddoessoineachextreme。Thismediatingprocessconsequentlyactualizestheprincipleofeachofthetwoextremes，ormakeswhateachisinherentlyinitselfitscontrollingandmovingspirit。
Bothextremes，thestate-authorityandthenobletypeofconsciousness，aredisintegratedbythislatter。Instate-power，thetwosidesaretheabstractuniversalwhichisobeyed，andtheindividualwillexistingonitsownaccount，which，however，doesnotyetbelongtotheuniversalitself。Innobility，thetwosidesaretheobedienceingivingupexistence，ortheinherentmaintenanceofself-respectandhonour，and，ontheotherhand，aselfwhichexistspurelyforitsownsakeandwhoseself-existenceisnotyetdoneawaywith，theself-willthatremainsalwaysinreserve。Thesetwomomentsintowhichtheextremesarerefined，andwhich，therefore，findexpressioninlanguage，aretheabstractuniversal，whichiscalledthe“universalbest“，andthepureselfwhichbyrenderingserviceabrogatedthelifeofabsorptioninthemanifoldvarietyofexistence。Bothinprinciplearethesame；forpureselfisjusttheabstractuniversal，andhencetheirunityactsastheirmediatingterm。Buttheselfis，atfirst，actualonlyinconsciousness，theoneextreme，whiletheinherentnature(Ansich)isactualizedintheotherextreme，state-authority。Thatstate-powernotmerelyintheformofhonourbutinrealityshouldbetransferredtoit，islackinginthecaseofconsciousness；whileinthecaseofstate-authoritythereislackingtheobediencerenderedtoitnotmerelyasaso-calleduniversalbest，butaswill，inotherwords，asstate-powerwhichistheselfregulatinganddeciding。Theunityoftheprincipleinwhichstate-powerstillremains，andintowhichconsciousnesshasbeenrefined，becomesrealinthismediatingprocess，andthisexistsquamediatingterminthesimpleformofspeech。Allthesame，theaspectsofthisunityarenotyetpresentintheformoftwoselvesasselves；forstate-powerhasfirsttobeinspiredwithactiveself-hood。Thislanguageis，therefore，notyetspiritualexistenceinthesenseinwhichspiritcompletelyknowsandexpressesitself。
(a)FlatteryThenobleconsciousness，beingtheextremewhichistheself，assumesther?leofproducingthelanguagebywhichtheseparatefactorsrelatedareformedintoactivespiritualwholes。Theheroismofdumbservicepassesintotheheroismofflattery。Thisreflexionofserviceinexpresslanguageconstitutesthespiritualself-disintegratingmediatingterm，andreflectsbackintoitselfnotonlyitsownspecialextreme，butreflectstheextremeofuniversalpowerbackintothisselftoo，andmakesthatpower，whichisatfirstimplicit，intoanindependentself-existence，andgivesittheindividualisticformofself-consciousness。Throughthisprocesstheindwellingspiritofthisstate-powercomesintoexistence—thatofanunlimitedmonarch。Itisunlimited；thelanguageofflatteryraisesthispowerintoitstransparent，purifieduniversality；thismomentbeingtheproductoflanguage，ofpurifiedspiritualizedexistence，isapurifiedformofself-identity。Itisamonarch；forflatteringlanguagelikewiseputsindividualisticself-consciousnessonitspinnacle；whatthenobleconsciousnessabandonsasregardsthisaspectofpurespiritualunityisthepureessentialnatureofitsthought，itsegoitself。Moredefinitelyexpressed:-flatteryraisestheindividualsingleness，whichotherwiseisonlyimagined，intoitspuristformasanactualexistence，bygivingthemonarchhispropername。Foritisinthenamealonethatthedistinctionoftheindividualfromeveryoneelseisnotimaginedbutisactuallymadebyall。Byhavinganametheindividualpassesforapureindividualnotmerelyinhisownconsciousnessofhimself，butintheconsciousnessofall。Byitsname，then，themonarchbecomesabsolutelydetachedfromeveryone，exclusiveandsolitary，andinvirtueofitisuniqueasanatomthatcannotcommunicateanypartofitsessentialnature，andhasnoequal。Thisnameisthusitsreflexionintoitself，oristheactualrealitywhichuniversalpowerhasinherentlywithinitself:throughthenamethepoweristhemonarch。(6)Converselyhe，thisparticularindividual，therebyknowshimself，thisindividualself，tobetheuniversalpower，knowsthatthe。
noblesnotonlyarereadyandpreparedfortheserviceofthestate-authority，butaregroupedasanornamentalsettingroundthethrone，andthattheyareforevertellinghimwhositsthereonwhatheis。
Thelanguageoftheirprofferedpraiseisinthiswaythespiritthatunitestogetherthetwoextremesinthecaseofstate-poweritself。Thislanguageturnstheabstractpowerbackintoitself，andgivestoitthemomentpeculiartotheotherextreme，anisolatedselfofitsown，willinganddecidingonitsownaccount，andconsequentlygivesitself-consciousexistence。Oragain，bythatmeansthisactualindividualself-consciousnesscomestobeawareofitselfforcertainasthesupremeauthority。Thispoweristhecentralfocalselfintowhich，throughrelinquishingtheirowninnercertaintyofself，themanyseparatecentresofselfhoodarefusedtogetherintoone。
Since，however，thisproperspiritofstate-powersubsistsbygettingitsrealizationanditsnourishmentfromthehomageofactionandthoughtrenderedbythenobility，itisaformofindependenceininternalself-estrangement。Thenoble，theextremeformofself-existence，receivestheotherextremeofactualuniversalityinreturnfortheuniversalityofthoughtwhichherelinquished。Thepowerofthestatehaspassedovertoandfallenuponthenoble。Itfallstothenobleprimarilytomakethestate-authoritytrulyeffective:inhisexistenceasaselfonhisownaccount，thatauthorityceasestobetheinertbeingitappearedtobequaextremeofabstractandmerelyimplicitreality。
Lookedatperse，state-powerreflectedbackintoitself，orbecomingspiritual，meansnothingelsethanthatithascometobeamomentofself-consciouslife，i。e。isonlybybeingsublated。
Consequentlyitisnowtherealinthesenseofsomethingwhosespiritualmeaningliesinbeingsacrificedandsquandered；itexistsinthesenseofwealth。Itcontinues，nodoubt，tosubsistatthesametimeasaformofrealityoveragainstwealth，intowhichinprincipleitisforeverpassing；butitisareality，whoseinherentprincipleisthisveryprocessofpassingover-owingtotheserviceandthereverencerenderedtoit，andbywhichitarises—intoitsopposite，intotheconditionofrelinquishingitspower。Thusfromitspointofview(Fürsich)thespecialandpeculiarself，whichconstitutesitswill，becomes，bytheself-abasementofthenobility，auniversalthatrenouncesitself，becomescompletelyanisolatedparticular，amereaccident，whichisthepreyofeverystrongerwill。Whatremainstoitoftheuniversallyacknowledgedandincommunicableindependenceistheemptyname。
While，then，thenobleconsciousnessadoptedtheattitudeofsomethingthatstoodinconcordwiththeuniversalpower，(7)itstruenatureliesratherinretainingitsownindependenceofbeingwhenrenderingitsservice，but，whenreallyandproperlyabnegatingitspersonality，itstruebeingliesinactuallycancellingandrendinginpiecestheuniversalsubstance。Itsspiritistheattitudeofthoroughgoingdiscordance:ononesideitretainsitsownwillinthehonouritreceives；ontheotherhanditgivesupitswill，butinpartitthereinalienatesfromitselfitsinnernature，andarrivesattheextremeofdiscordancewithitself，inpartitsubduestheuniversalsubstancetoitself，andputsthisentirelyatvariancewithitself。Itisobviousthat，asaresult，itsownspecificnature，whichmadeitdistinctfromtheso-calledbasetypeofmind，disappears，andwiththatthislattertypeofmindtoo。
Thebasetypehasgaineditsend，thatofsubordinatinguniversalpowertoself-centredisolationofself。
Endowedinthiswaybytheuniversalpower，self-consciousnessexistsintheformofuniversalbeneficence:or，fromanotherpointofview，universalpoweriswealththatagainisitselfanobjectforconsciousness。Forwealthisheretakentobetheuniversalputindeedinsubjection，butwhichisnotyetabsolutelyreturnedintotheselfthroughthisfirsttranscendence。Selfhasnotasyetitsselfassuchforobject，buttheuniversalessentialreality\'mastateofsublation。Sincethisobjecthasfirstcomeintobeing，therelationofconsciousnesstowardsitisimmediate，andconsciousnesshasthusnotyetsetforthitsdiscordancewiththisobject:wehaveherenobilityacquiringitsownself-centredexistenceintheuniversalthathasbecomenon-essential，andhenceacknowledgingtheobjectandfeelinggratefultoitsbenefactor。
Wealthhaswithinitfromthefirsttheaspectofselfexistence(Fürsichmein)。Itisnottheself-lessuniversalofstate-power，ortheunconstrainedsimplicityofthenaturallifeofspirit；itisstate-powerasholdingitsownbyeffortofwillinoppositiontoawillthatwantstogetthemasteryoveritandgetenjoymentoutofit。Butsincewealthhasmerelytheformofbeingessential，thisone-sidedself-existentlife—whichhasnobeinginitself，whichisratherthesublationofinherentbeing—isthereturnoftheindividualintohimselftofindnoessentialrealityinhisenjoyment。Itthusitselfneedstobegivenanimation；anditsreflectiveprocessofbringingthisaboutconsistsinitsbecomingsomethingrealinitselfaswellasforitself，insteadofbeingmerelyforitself；wealth，whichisthesublatedessentialreality，hastobecometheessentiallyreal。Inthiswayitpreservesitsownspiritualprincipleinitself。
Itwillbesufficientheretodescribethecontentofthisprocesssincewehavealreadyexplainedatlengthitsform。Nobility，then，standshereinrelationnottotheobjectinthegeneralsenseofsomethingessential；whatisalientoitisself-existenceitself。Itfindsitselffacetofacewithitsownselfassuchinastateofestrangement，asanobjectivesolidactualitywhichithastotakefromthehandsofanotherself-centredbeing，anotherequallyfixedandsolidentity。Itsobjectisself-existence，i。e。itsownbeing:butbybeinganobjectthisisatthesametimeipsofactsanalienreality，whichisaself-centredbeingonitsownaccount，hasawillofitsown；i。e。itseesitsselfunderthepowerofanalienwillonwhichitdependsfortheconcessionofitsself。
Fromeveryparticularaspectself-consciousnesscanabstract，andforthatreason，evenwhenunderanobligationtooneoftheseaspects，retainstherecognitionandinherentvalidityofself-consciousnessasanindependentreality。Here，however，itfindsthat，asregardsitsownego，itsownproperandpeculiaractuality，itisoutsideitselfandbelongstoanother，findsitspersonalityassuchdependentonthechancepersonalityofanother，ontheaccidentofamoment，ofanarbitrarycaprice，orsomeotherutterlyirrelevantcircumstance。
Inthesphereoflegalright，whatliesinthepoweroftheobjectivebeingappearsasanincidentalcontentfromwhichitispossibletomakeabstraction；andthegoverningforcedoesnotaffecttheselfassuch；ratherthisselfisrecognized。Butheretheselfseesitsself-certaintyassuchtobethemostunrealthingofall，findsitspurepersonalitytobeabsolutelywithoutthecharacterofpersonality。Thespiritofitsgratitudeis，therefore，oneinwhichitfeelsprofoundlythisconditionofhumiliation，andfeelsalsothedeepestrevoltaswell。Sincethepureegoseesitselfoutsideself，andtorninsunder，everythingthathascontinuityanduniversality，everythingthatbearsthenameoflaw，good，andright，istherebytorntopiecesatthesametime，andgoestorackandruin:allidentityandconcordbreakup，forwhatholdsswayisthepurestdiscordanddisunion，whatwasabsolutelyessentialisabsolutelyunessential，whathasabeingonitsownaccounthasitsbeingoutsideitself:thepureegoitselfisabsolutelydisintegrated。
Thusalthoughthisconsciousnessreceivesbackfromthesphereofwealththeobjectiveformofbeingaseparateself-existence，andtranscendsthatobjectivecharacter，yetitisnotonly，liketheprecedingreflexion，notcompletedinprinciple，butisconsciouslyunsatisfied:thereflexion，whereintheselfreceivesitselfasanobjectivefact，issheerdirectcontradictionthathastakenrootinthepureegoassuch。Quaself，however，itatthesametimeipsofactorisesabovethiscontradiction；itisabsolutelyelastic，andagaincancelsthissublationofitself，repudiatesthisrepudiationofitself，whereinitsself-existenceismadetobesomethingalientoit，revoltsagainstthisacceptanceofitselfandintheveryreceptionofitselfisself-existent。
Since，then，theattitudeofthistypeofconsciousnessisboundupwiththisconditionofutterdisintegration，thedistinctionconstitutingitsspiritualnature-thatofbeingnobilityandopposedtobaseness-fallsawayandbothaspectsarethesame。
Thespiritofwell-doingthatcharacterizestheactionofwealthmay，further，bedistinguishedfromthatoftheconsciouslifeacceptingthebenefititconfers，anddeservesspecialconsideration。
