Aseverythingisusefulforman，manislikewiseusefultoo，andhischaracteristicfunctionconsistsinmakinghimselfamemberofthehumanherd，ofuseforthecommongood，andserviceabletoall。Theextenttowhichhelooksafterhisowninterestsisthemeasurewithwhichhemustalsoservethepurposeofothers，andsofarasheservestheirturn，beistakingcareofhimself:theonehandwashestheother。Butwhereverhefindshimselfthereheisinhisrightplace:hemakesuseofothersandishimselfmadeuseof。
Differentthingsareserviceabletooneanotherindifferentways。Allthings，however，havethisreciprocityofutilitybytheirverynature，bybeingrelatedtotheAbsoluteinthetwofoldmanner，theonepositive，wherebytheyhaveabeingalltheirown，theothernegative，andtherebyexistforothers。TherelationtoAbsoluteBeing，orReligion，isthereforeofallformsofprofitablenessthemostsupremelyprofitable；(7)foritisprofitingpureandsimple；itisthatbywhichallthingsstand-bywhichtheyhaveabeingalltheirown-andthatbywhichallthingsfall—haveanexistenceforsomethingelse。
Belief，ofcourse，findsthispositiveoutcomeofenlightenmentasmuchanabominationasitsnegativeattitudetowardsbelief。ThisenlightenedinsightintoabsoluteBeing，thatseesnothinginitbutjustabsoluteBeing，theêtresuprême，thegreatVoid—thisintentiontofindthateverythinginitsimmediateexistenceisinherentlyreal(ansich)orgood，andfinallytofindtherelationoftheindividualconsciousentitytotheAbsoluteBeing，Religion，exhaustivelysummedupintheconceptionofprofitableness—allthisisforbeliefutterlyandsimplyrevolting。Thisspecialandpeculiarwisdomofenlightenmentnecessarilyseemsatthesametimetothebelievingmindtobesheerinsipidityandtheconfessionofinsipidity；becauseitconsistsinknowingnothingofabsoluteBeing，or，whatamountstothesamething，inknowingthisentirelyaccurateplatituderegardingit—thatitismerelyabsoluteBeing，and，again，inknowingnothingbutfinitude，takingthis，moreover，tobethetruth，andthinkingthisknowledgeaboutfinitudeasthetruthtobethehighestknowledgeattainable。
(3)TheRightsofEnlightenmentBeliefhasadivinerightasagainstenlightenment，therightofabsoluteself-identityorofpurethought；anditfindsitselfutterlywrongedbyenlightenment；forenlightenmentdistortsallitsmoments，andmakesthemsomethingquitedifferentfromwhattheyareinit。Enlightenment，ontheotherhand，hasmerelyahumanrightasagainstbelief，andcanonlyputinahumanclaimforitsowntruth；forthewrongitcommitsistherightofdisunion，ofdiscordance，andconsistsinpervertingandaltering，arightthatbelongstothenatureofself-consciousnessinoppositiontothesimpleultimateessenceorthought。Butsincetherightofenlightenmentistherightofself-consciousness，itwillnotmerelyretainitsownright，too，insuchawaythattwoequallyvalidrightsofspiritwouldbeleftstandinginoppositiontooneanotherwithouteithersatisfyingtheclaimsoftheother；itwillmaintaintheabsoluteright，becauseself-consciousnessisthenegativefunctionofthenotion(Begriff)，afunctionwhichdoesnotmerelyoperateinindependence，butalsogetscontroloveritsopposite。Andbecausebeliefisamodeofconsciousness，itwillnotbeabletobaulkenlightenmentofthatright。
Forenlightenmentdoesnotoperateagainstthebelievingmindwithspecialprinciplesofitsown，butwiththosewhichbeliefitselfimpliesandcontains。Enlightenmentmerelybringstogetherandpresentstobeliefitsownthoughts，thethoughtsthatliescatteredandapartwithinbelief，allunknowntoit。Enlightenmentmerelyremindsbelief，whenoneofitsownformsispresent，ofothersitalsohas，butwhichitisalwaysforgettingwhentheoneisthere。Enlightenmentshowsitselftobelieftobepureinsight，bythefactthatit，inagivendeterminatemoment，seesthewhole，bringsforwardtheoppositeelementstandingindirectrelationtothatmomentand，convertingtheoneintheother，bringsoutthenegativeprinciplewhichistheessenceofboththoughts—thenotion。Itappears，therefore，tobelieftobedistortionandlies，becauseitshowsuptheothersideinthemomentsofbelief。Enlightenmentseems，inconsequence，directlytomakesomethingelseoutofthemthantheyareintheirownsingleness；butthisotherisequallyessential，andinrealityistobefoundinthebelievingminditself，onlythelatterdoesnotthinkaboutit，butkeepsitsomewhereelse。Henceneitherisitforeigntobeliefnorcanitbedeniedofbelief。
Enlightenmentitself，however，whichremindsbeliefoftheoppositeofitsvariousseparatemoments，isjustaslittleenlightenedregardingitsownnature。Ittakesupapurelynegativeattitudetobelief，sofarasitexcludesitsowncontentfromitsownpureactivityandtakesthatcontenttobenegativeofitself。Consequently，neitherinthisnegative，inthecontentofbelief，doesitrecognizeitself，nor，forthisreason，doesitbringtogetherthetwothoughts，theonewhichitcontributesandtheoneagainstwhichitbringsthefirst。Sinceitdoesnotrecognizethatwhatitcondemnsinthecaseofbeliefisdirectlyitsveryownthought，ithasitsownbeingintheoppositionofbothmoments，onlyoneofwhich—viz。ineverycasetheoneopposedtobelief—itacknowledges，butcutsofftheotherfromthefirst，justasbeliefdoes。Enlightenment，consequently，doesnotproducetheunityofbothastheirunity，i。e。thenotion；butthenotionarisesbeforeitandcomestolightofitsownaccord，inotherwords，enlightenmentfindsthenotionmerelyassomethingthereathand。Forinitselfthepromsofrealizingpureinsightisjustthis，thatinsight，whoseessentialnatureisthenotion，firstcomestobeforitselfintheshapeofanabsoluteother，andrepudiatesitself(fortheoppositeofthenotionisanabsoluteopposite)，andthenoutofthisothernesscomestoitselforcomestoitsnotion。
Enlightenment，however，ismerelythisprocess，itistheactivityofthenotioninstillunconsciousform，anactivitywhichnodoubtarrivesatitselfquaobject，buttakesthisobjectforanexternalother，anddoesnotevenknowthenatureofthenotion，i。e。doesnotknowthatitistheundifferentiated，theself-identical，whichabsolutelydividesitself。
Asagainstbelief，then，insightisthepowerofthenotioninsofarasthisistheactiveprocessofrelatingthemomentslyingapartfromoneanotherinbelief；awayofrelatingtheminwhichthecontradictioninthemcomestolight。Hereinliestheabsoluterightofthepowerwhichinsightexercisesoverbelief；buttheactualityonwhichitbringsthispowertobearliesjustinthefactthatthebelievingconsciousnessisitselfthenotionandthusitselfrecognizesandacceptstheoppositewhichinsightpresentsbeforeit。Insight，therefore，hasandretainsrightagainstbelief，becauseitmakesvalidinbeliefwhatisnecessarytobeliefitself，andwhatbeliefcontainswithinit。
Atfirstenlightenmentemphasizesthemomentthatthenotionisanactofconsciousness；itmaintainsinthefaceofbeliefthattheabsoluteBeingbeliefacceptsisaBeingofthebeliever\'sconsciousnessquaaself，orthatthisabsoluteBeingisproducedbyconsciousness。TothebelievingminditsabsoluteBeing，whileitisinitselfobjectiveforthebeliever，isalsoandatthesametimenotlikeaforeignthingstandingtherein，havingcometherenooneknowsboworwhence。ThetrustofbeliefconsistsjustinfindingitselfasaparticularpersonalconsciousnessinabsoluteBeing，anditsobedienceandserviceconsistinproducing，throughitsactivity，thatBeingasitsownAbsolute。Enlightenment，strictlyspeaking，onlyremindsbeliefofthis，ifbeliefaffirmswithoutqualificationtheultimatenature(Ansich)ofabsoluteBeingtobesomethingbeyondtheactionofconsciousness，Butwhileenlightenmentnodoubtputsalongsidetheone-sidednessofbelieftheoppositemoment，viz。:—actionofbeliefincontrasttobeing—andbeingisallbeliefthinksabouthere—andyetdoesnotitselfindoingsobringthoseoppositethoughtstogether，enlightenmentisolatesthepuremomentofaction，anddeclaresthatwhatbelieftakestobeperseultimate(Ansich)ismerelyaproductofconsciousness。Isolatedaction，actionopposedtothisultimateBeing(Ansich)，is，however，acontingentaction，and，quapresentativeactivity，isacreatingoffictions—presentedfigurativeideasthathavenobeinginthemselves。Andthisishowenlightenmentregardsthecontentofbelief。
Conversely，however，pureinsightequallysaystheveryopposite。WheninsightlaysstressonthemomentofothernesswhichthenotioninvolvesitdeclarestheessentialRealityforbelieftobeonewhichdoesnotinanywayconcernconsciousness，isawaybeyondconsciousness，foreigntoit，andunknown。Tobelief，too，thatRealityhasthesamecharacter。Ononesidebelieftrustsinit，andgets，indoingso，theassuranceofitsownself，ontheothersideitisunsearchableinallitswaysand。unattainableinitsbeing。
Further，enlightenmentmaintainsagainstthebelievingmindarightwhichthelatterconcedes，whenenlightenmenttreatstheobjectofthebeliever\'svenerationasstoneandwood，or，inshort，somefiniteanthropomorphicfeature。For，sincethisconsciousnessisdividedwithinitselfinhavinga“beyond“remotefromactualityandanimmediatepresentembodimentofthatremotebeyond，thereisalsofoundinit，asamatteroffact，theviewthatsense-thingshaveavalueandsignificanceinandforthemselves(anundfürsich)。Butbeliefdoesnotbringtogetherthesetwoideasofwhatis“inandforitself“，viz。thatatonetimewhatis“inandforitself“isforbeliefpureessentialRealityandatanothertimeisanordinarythingofsense。Evenitsownpureconsciousnessisaffectedbythislastview；forthedistinctionsofitssupersensuousworld，becausethisiswithoutthenotion，areaseriesofindependentshapesandforms，andtheiractivityisahappening，i。e。theyexistmerelyinfigurativepresentation，andhavethecharacteristicofsense-existence。
Enlightenmentonitssideisolatesactualityinthesameway，treatingitasarealityabandonedbyspirit；isolatesspecificdeterminatenessandmakesitafixedfiniteelement，asifitwerenotamomentinthespiritualprocessoftherealitself，asomethingwhichisnotnothing，norpossessedofabeingallitsown，butevanescentandtransitory。
Itisclearthatthesameisthecasewithregardtothegroundofknowledge。Thebelievingminditselfrecognizesanaccidentalknowledge；forinbeliefthemindadoptsanattitudetowardscontingencies，andabsoluteBeingitselfcomesbeforebeliefintheformofapictorialpresentationofanordinaryactualfact。Consequentlybeliefisalsoacertaintywhichdoesnotcarrythetruthwithinit，anditconfessesitselftobeanunsubstantialconsciousnessofthiskind，holdingofthisworldandseparatedfromthespiritthatisself-assuringandassuredofitself。Thismoment，however，beliefforgetsinitsimmediatespiritualknowledgeofabsoluteReality。
Enlightenment，however，whichremindsbeliefofallthis，thinksagainmerelyofthecontingencyoftheknowledgeandforgetstheother—thinksonlyofthemediatingprocesswhichtakeseffectthroughanalienthirdterm，anddoesnotthinkofthatprocesswhereintheimmediateisforitselfitsownthirdtermthroughwhichitmediatesitselfwiththeother，viz。withitself。
Finally，ontheviewenlightenmenttakesoftheactionofbelief，therejectionofenjoymentandpossessionsislookeduponaswrongandpurposeless。
Astothewrongthusdone，enlightenmentpreservesitsharmonywiththebelievingmindinthis:—
thatbeliefitselfacknowledgestheactualrealityofpossessingproperty，keepingboldofit，andenjoyingit。Ininsistingonitsproperty，itbehaveswithallthemorestubbornindependenceandexclusiveness，andinitsenjoymentwithallthemorefrankself-abandonment，sinceitsreligiousactofgivinguppleasureandpropertytakeseffectbeyondtheregionofthisactuality，andpurchasesforitfreedomtodoasitlikessofarasthatothersphereisconcerned。Thisservice，theserviceofsacrificingnaturalactivitiesandenjoyments，inpointoffacthasnotruth，owingtothisopposition。
Theretentionandthesacrificesubsisttogethersidebyside。Thesacrificeismerelya“sign“whichperformsrealsacrificeonlyasregardsasmallpart，andhenceinpointoffactisonlyafigurativeideaofsacrifice。
Asforpurposiveness，enlightenmentfindsitpointlessandstupidtothrowawayapossessioninordertofeelandtoproveoneselftobefreefromallpossession，torenounceanenjoymentinordertothinkanddemonstratethatoneisridofallenjoyment。Thebelievingminditselftakestheabsoluteactforauniversalone。NotonlydoestheactionofitsabsoluteRealityasitsobjectappearsomethinguniversal，buttheindividualconsciousness，too，hastoproveitselfdetachedentirelyandaltogetherfromitssensuousnature。Butthrowingawayasinglepossession，givingupanddisclaimingasingleenjoyment，isnotactinguniversallyinthisway。Andsinceintheactionthepurpose，whichisauniversal，andtheperformance，whichisasingularprocess，wereboundtostandbeforeconsciousness，asessentiallyincompatible，thatactionshowsitselftobeofakindinwhichconsciousnesshasnoshare，andconsequentlythiswayofactingisseentobetoonaivetobeanactionatall。Itistoonaivetofastinordertoproveoneselfquiteindifferenttothepleasuresofthetable；toonaivetoridthebodyofsomeotherpleasure，asOrigendid，inordertoshowthatpleasureisfinishedanddonewith。Theactitselfprovesanexternalandasingleoperation。Butdesireisdeeplyrootedwithintheinnerlife，andisauniversalelement；itspleasureneitherdisappearswiththeinstrumentforgettingpleasurenorbyabstentionfromparticularpleasures。
Butenlightenmentonitssidehereisolatestheunrealizedinwardnessasagainsttheconcreteactuality；justasinthecaseofthedevotionanddirectintuitionofbelief，enlightenmentheldfasttotheexternalityofthingsofsenseasagainsttheinwardattitudeofbelief。Enlightenmentfindsthemainpointintheintention，inthethought，andtherebyfindsnoneedforactuallybringingabouttheliberationfromnaturalends。Onthecontrary，thisinnersphereisitselftheformalelementthathasitsconcretefulfilmentinnaturalimpulses，whicharejustifiedsimplybythefactthattheyfallwithin，thattheybelongtouniversalbeing，tonature。
Enlightenment，then，holdsirresistibleswayoverbeliefbythefactthatthelatterfindsinitsownconsciousnesstheverymomentstowhichenlightenmentgivessignificanceandvalidity。Lookingmorecloselyattheactionexertedbythisforce，itsoperationonbeliefseemstorendasunderthebeautifulunityoftrustfulnessandimmediateconfidence，topolluteitsspirituallifewithlowerthoughtsdrawnfromthesphereofsense，todestroythefeelingofcalmsecurityinitsattitudeofsubmissionbyintroducingthevanityofunderstanding，ofself-will，andself-fulfilment。Butinpointoffact，enlightenmentreallybringstopasstheabolitionofthatstateofunthinking，orratherunreflective(begrifflos)cleavage，whichfindsaplaceinthenatureofbelief。Thebelievingmoodweighsandmeasuresbyatwofoldstandard，ithastwosortsofeyesandears，usestwovoicestoexpressitsmeaning，itduplicatesallideas，withoutcomparingandrelatingthesenseandmeaninginthetwoformsused。Orwemaysaybelieflivesitslifeamidsttwosortsofperceptions，theonetheperceptionsofthoughtwhichisasleep，purelyuncriticalanduncomprehending，theotherthoseofwakingconsciousnesslivingsolelyandsimplyintheworldofsense；andineachofthemitmanagestoconductahouseholdofitsown。
Enlightenmentilluminatesthatworldofheavenwithideasdrawnfromtheworldofsense，pointingouttherethiselementoffinitudewhichbeliefcannotdenyorrepudiate，becauseitisself-consciousness，andinbeingsoistheunitytowhichbothkindsofideasbelong，andinwhichtheydonotfallapartfromoneanother；fortheybelongtothesameindivisiblesimpleselfintowhichbeliefhaspassed，andwhichconstitutesitslife。
Beliefhasbythismeanslostthecontentwhichfurnisheditsfilling，andcollapsesintoaninarticulatestatewherethespiritworksandweaveswithinitself。(8)Beliefisbanishedfromitsownkingdom；
thiskingdomissackedandplundered，sincethewakingconsciousnesshasforciblytakentoitselfeverydistinctionandexpansionofitandclaimedeveryoneofitspartsforearth，andreturnedthemtotheearththatownsthem。Yetbeliefisnotonthataccountsatisfied，forthisilluminationhaseverywherebroughttolightonlywhatisindividual，withtheresultthatonlyinsubstantialrealitiesandfinitudeforsakenofspiritmakeanyappealtospirit。
Sincebeliefiswithoutcontentandcannotcontinueinthisbarrencondition，orsince，ingettingbeyondfinitude，whichisthesolecontent，itfindsmerelytheemptyvoid，itisasheerlonging:itstruthisanemptybeyond，forwhichthereisnolongeranyappropriatecontenttobefound，foreverythingisappropriatedandappliedinotherways。
Beliefinthismannerhasinfactbecomethesameasenlightenment-theconsciousattitudeofrelatingfinitethatinherentlyexiststoanunknownandunknowableAbsolutewithoutpredicates；
thedifferenceismerelythattheoneisenlightenmentsatisfied，whilebeliefisenlightenmentunsatisfied。(9)Itwinyetbeseenwhetherenlightenmentcancontinueinitsstateofsatisfaction；thatlongingofthetroubled，beshadowedspirit，mourningoverthelossofitsspiritualworld，liesinthebackground。Enlightenmenthasonitthisstainofunsatisfiedlonging:—initsemptyAbsoluteBeingwefindthisintheformofthepureabstractobject；inpassingbeyonditsindividualnaturetoanunfulfilledbeyond，thestainappearsasanactandaprocess；intheselflessnessofwhatis“useful“
itisseenintheformofasensuousconcreteobject。Enlightenmentwillremovethisstain:byconsideringmorecloselythepositiveresultwhichconstitutesthetruthforit，weshallfindthatthestainisimplicitlyremovedalready。
1。“Weliveinanageofenlightenment“(Kant)。Cp。HegelW。W。15introductionto“FrenchPhilosophy“。
2。Rameau\'sNeffe。
3。Inthelifeof“feeling“and“emotion“。
4。Cp。theviewofGodheldbyFichte:alsoFeuerbach:-WesenderReligion。
5。Enlightenmentattackstheobjectandthebasisofbelief，andthemodeofworship。
6。Thecult。
7。Cp。1Timothyiv。8:“Godlinessisprofitableuntoallthings。”
8。i。e。thelifeoffeeling。
9。i。e。thecontrastbetweenbeliefandenlightenmentbecomesacontrastinsideenlightenmentitself。
II。bTheTruthofEnlightenment(1)
THEspiritthatsullenlyworksandweaveswithoutfurtherdistinctionswithinitselfhasthuspassedintoitselfawaybeyondconsciousness，which，ontheotherhand，hasarrivedatclearnessastoitself。Thefirstmomentofthisclearnessofmindisdetermined，inregardtoitsnecessityandcondition，bythefactthatpureinsight，orinsightthatisimplicitlyandpersenotion，actualizesitself；
itdoessowhenitgivesothernessordeterminatenessaplaceinitsownnature。Inthismanneritisnegativepureinsight，i。e。thenegationofthenotion；thisnegationisequallypure；andherewithhasarisenthepureandsimple“thing“，theAbsoluteBeing，thathasnofurtherdeterminationofanysort。Ifwedefinethismoreprecisely，insightinthesenseofabsolutenotionisadistinguishingofdistinctionsthatarenotsoanylonger，ofabstractionsorpurenotionsthatnolongersupportthemselvesbutfindafixedholdandadistinctiononlybymeansofthewholelifeoftheprocess。
Thisdistinguishingofwhatisnotdistinguishedconsistsjustinthefactthattheabsolutenotionmakesitselfitsobject，andasagainstthatprocessassertsitselftobetheessence。Theessenceherebyiswithouttheaspectwhereinabstractionsordistinctionsarekeptapart，andhencebecomespurethoughtinthesenseofapurething。
This，then，isjustthedull，silent，unconsciousworkingandweavingofthespiritattheloomofitsownbeing，towhichbelief，aswesaw，sankbackwhenitlostalldistinctioninitscontent。Andthisisatthesametimethatmovementofpureself-consciousness，inregardtowhichtheessenceisintendedtobetheabsolutelyexternalbeyond。For，becausethispureself-consciousnessisamovementworkinginpurenotions，indistinctionsthatarenodistinctions，pureself-consciousnesscollapsesinfactintothatunconsciousworkingandweavingofspirt，i。e。intopurefeeling，orpurethinghood。
Theself-alienatednotion—forthenotionstillstandshereatthelevelofsuchalienationdoesnot，however，recognizethisidenticalnatureconstitutingbothsides，—themovementofself-consciousnessanditsabsoluteReality，-doesnotrecognizetheidentityoftheirnature，which，inpointoffact，istheirverysubstanceandsubsistence。Sincethenotionisnotawareofthisunity，absoluteRealityhassignificanceforitmerelyintheformofanobjectivebeyond，whiletheconsciousnessmakingthesedistinctions，andinthiswaykeepingtheultimaterealityoutsideitself，istreatedasafiniteconsciousness。
RegardingthatAbsoluteBeing，enlightenmentitselffallsoutwithitselfinthesamewayasitdidformerlywithbelief，andisdividedbetweentheviewsoftwoparties。Onepartyprovesitselftobevictoriousbythefactthatitbreaksupintotwoparties；forinthatfactitshowsitpossesseswithinittheprincipleitcombats，andconsequentlyshowsithasabolishedtheone-sidednesswithwhichitformerlymadeitsappearance。Theinterestwhichwasdividedbetweenitandtheother，nowfallsentirelywithinit，andforgetstheother，becausethatinterestfindslyinginitalonetheoppositiononwhichitsattentionisdirected。Atthesametime，however，theoppositionhasbeenliftedintothehighervictoriouselement，whereitmanifestsitselfinaclarifiedform。Sothattheschismthatarisesinoneparty，andseemsamisfortune，demonstratesratheritsgoodfortune。
(1)PureThoughtandPureMatterThepureessenceitselfhasinitnodistinction；consequentlydistinctionisreachedbytwosuchpureessencesbeingputforwardforconsciousnesstobeawareof，orbyatwofoldconsciousnessofthepurereality。Thepureabsoluteessenceisonlyinpurethought，orratheritispurethoughtitself，andthusabsolutelybeyondthefinite，beyondself-consciousness，andismerelytheultimateessenceinanegativesense。Butinthiswayitisjustbeing，thenegativeofself-consciousness。
Beingnegativeofself-consciousness，itisalsorelatedtoself-consciousness。Itisexternalbeing，which，placedinrelationtoself-consciousnesswithinwhichdistinctionsanddeterminationsfall，acquireswithinitthedistinctions，ofbeingtasted，seen，andsoon；andtherelationshipisthatofsense-experienceandperception。
Takingthepointofdeparturefromthissense-existence，intowhichthatnegativebeyondnecessarilypasses，butabstractingfromthosevariouswaysinwhichconsciousnessisrelatedtosense-existence，thereisleftpurematterasthatinwhichconsciousnessweavesandmovesinarticulatelywithinitself。Indealingwiththis，theessentialpointtonoteisthatpurematterismerelywhatremainsoverwhenweabstractfromseeing，feeling，tasting，etc。，i。e。itisnotwhatisseen，tasted，felt，andsoon；itisnotmatterthatisseen，felt，ortasted，butcolour，astone，asalt，andsoon。Matterisreallypureabstraction；and，beingso，wehaveherethepureessentialnatureofthought，orpurethoughtitself，astheAbsolutewithoutpredicates，undetermined，havingnodistinctionswithinit。(2)
TheonekindofenlightenmentcallsabsoluteBeingthatpredicatelessAbsolute，whichexistsinthoughtbeyondtheactualconsciousnessfromwhichthisenlightenmentstarted；theothercallsitmatter。IftheyweredistinguishedasNatureandSpiritorGod，theunconsciousinnerworkingandweavingwouldhavenothingofthewealthofdevelopedliferequiredinordertobenature，whileSpiritorGodwouldhavenoself-distinguishingconsciousness。Both，aswesaw，areentirelythesamenotion；thedistinctionliesnotintheobjectivefact，butpurelyinthediversityofstarting-pointadoptedbythetwodevelopmentsofthought，andinthefactthateachstopsatitsownspecialpointinthethought-process。Iftheyroseabovethat，theirthoughtswouldcoincide，andtheywouldfindwhattotheoneis，asitprofesses，ahorror，andtotheotherafolly，isoneandthesamething。Fortotheone，absoluteBeingisinitspurethought，orisimmediatelyforpureconsciousness—isoutsidefiniteconsciousness，isthenegativebeyondoffinitemind。Ifitwouldreflectthatinpartthatsimpleimmediacyofthoughtisnothingelsethanpurebeing，thatinpart，again，whatisnegativeforconsciousnessisatthesametimerelatedtoconsciousness—thatinthenegativejudgmentthecopula“is“connectsaswellasseparatesthetwofactors—itwouldcometoseethatthisbeyond，havingthecharacterofanexternalexistence，standsinarelationtoconsciousness，andthatinsodoingitmeansthesameaswhatiscalledpurematter。Themissingmomentofpresencewouldthenbesecured。
Theotherenlightenmentstartsfromsense-existence；itthenabstractsfromthesensuousrelationoftasting，seeing，etc。，andturnssense-existenceintopurelyinherentbeing(Ansich)，absolutematter，somethingneitherfeltnortasted。Thisbeinghasinthiswaybecometheinnerrealityofpureconsciousness，theultimatelysimplewithoutpredicates；itisthepurenotion，quanotionwhosebeingisimplicit，oritispurethoughtwithinitself。Thisinsightinitsconsciousactivitydoesnotgothroughthereverseprocessofpassingfrombeing，whichispurelybeing，toanoppositeinthought，whichisthesameasmerebeing，ordoesnotgofromthepurepositivetotheoppositepurenegative；althoughafterallthepositiveisreallypuresimplyandsolelythroughnegation，whilethenegativequapureisself-identicalandonewithinitself，andpreciselyonthataccountpositive。
Oragain，thesetwohavenotcometothenotionfoundinDescartes\'metaphysicsthatbeingandthoughtareinherentlythesame；theyhavenotarrivedatthethoughtthatbeing，purebeing，isnotaconcreteactualreality，butpureabstraction，andconverselythatpurethought，self-identityorinneressence，ispartlythenegativeofself-consciousness，andconsequentlyisbeing，andpartly，quaimmediatesimpleentity，islikewisenothingelsethanbeing。Thoughtisthinghood，orthinghoodisthought。
Therealessenceisheredividedasunderinsuchawaythat，tobeginwith，itappertainstotwospecificallydistinctmodesofthinking。Inpart，therealmustholddistinctioninitself；inpart，justbysodoing，bothwaysofconsideringitmergeintoone；forthentheabstractmoments，ofpurebeingandthenegative，bywhichtheirdistinctionisexpressed，areunitedintheobjectwithwhichthesemodesoftreatmentdeal。
Theuniversalcommontobothistheabstractionofpureself-thinking，ofpurequiveringwithintheself。Thissimplemotionofrotatingonitsownaxisisboundtoresolveitselfintoseparatemoments，becauseitisitselfonlymotionbydistinguishingitsownmoments。Thisdistinguishingofthemomentsleavestheunmoved[unity]behindastheemptyshellofpurebeing，thatisnolongeractualthought，hasnomorelifewithinit；forquadistinctionthisprocessisallthecontent。Theprocess，whichthusputsitselfoutsidethatunitytherebyconstitutes，however，theshiftingchange—achangethatdoesnotreturnintoitself-ofthemomentsofbeing-in-itself，ofbeing-for-another，andofbeing-for-self:itisactualrealityinthewaythisisobjectfortheconcreteconsciousnessofpureinsight-viz。Utility。
(2)TheSphereofUtilityBadasutilitymaylooktobelieforsentimentality，oreventotheabstractionthatcallsitselfspeculation，anddealswiththeinherentnatureinfixedisolation；yetitisthatinwhichpureinsightfindsitsrealizationandisitselftheobjectforitself，anobjectwhichinsightnownolongerrepudiates，andwhich，too，itdoesnotconsiderasthevoidorthepurebeyond。Forpureinsight，aswesaw，isthelivingnotionitself，theself-samepurepersonality，distinguishingitselfwithinitselfinsuchawaythateachofthedistinguishedelementsisitselfpurenotion，i。e。iseoipsonotdistinct；
itissimpleundifferentiatedpureself-consciousness，whichisforitselfaswellasinitselfwithinanimmediateunity。Itsinherentbeing(Ansichsein)isthereforenotfixedandpermanent，butatonceceases，initsdistinction，tobesomethingdistinctive。Abeingofthatkind，however，whichisimmediatelywithoutsupportandcannotstandofitself，hasnobeinginitself，noinherentexistence，itisessentiallyforsomethingelse，whichisthepowerthatconsumesandabsorbsit。Butthissecondmoment，opposedtothatfirstone，disappearsjustasimmediatelyasthefirst；or，rather，quabeingmerelyforsomeother，itistheveryprocessofdisappearing，andthereisthusaffirmedbeingthathasturnedbackintoitself，beingforitself。Thissimplebeing-for-self，however，quaself-identity，isratheranobjectivebeing，oristherebyforanother。
Thisnatureofpureinsightinthusunfoldingandmakingexplicititsmoments，inotherwordsinsightquaobject，findsexpressionintheuseful，theprofitable。Whatisusefulisathing，somethingthatsubsistsinitself；thisbeinginitselfisatthesametimeonlyapuremoment:itisinconsequenceabsolutelyforsomethingelse，butisequallyforanothermerelyasitisinitself:theseoppositemomentshavereturnedintotheindivisibleunityofbeing-for-self。While，however，theusefuldoubtlessexpressesthenotionofpureinsight，itisallthesamenotinsightassuch，butinsightasconsciouspresentation，orasobjectforinsight。Itismerelytherestlessshiftingchangeofthosemoments，ofwhichoneisindeedBeing-returned-into-itself，butmerelyasbeing-for-itself，i。e。asabstractmoment，appearingononesideoveragainsttheothers。Theusefulitselfdoesnotconsistinthenegativefactofhavingthesemomentsintheiroppositionatthesametimeundividedinoneandthesamerespect，ofhavingthemasaformofthoughtperseinthewaytheyarequapureinsight。Themomentofbeing-for-selfisdoubtlessaphaseofusefulness，butnotinthesensethatitswampstheothermoments，being-per-seandbeing-for-another；ifso，itwouldbethewholeself。
Intheuseful，pureinsightthuspossessesasitsobjectitsownpeculiarnotioninthepuremomentsconstitutingitsnature；itistheconsciousnessofthismetaphysicalprinciple，butnotyetitsconceptualcomprehension，ithasnotyetitselfreachedtheunityofbeingandnotion。Becausetheusefulstillappearsbeforeinsightintheformofanobject，insighthasaworldnotindeedanylongeraworldallbyitselfandself-contained，butstillaworldallthesame，whichitdistinguishesfromitself。Only，sincetheoppositeshaveappearedatthesupremepointofthenotion，thenextstepwillbeforthemtocollideandcollapsetogetherandforenlightenmenttoexperiencethefruitsofitsdeeds。
Whenwelookedattheobjectreachedinrelationtothisentiresphereofspirituallife，wefoundtheactualworldofculturesummedupinthevanityofself-consciousness—inindependentself-existence，whosecontentisdrawnfromtheconfusioncharacteristicofculture，andwhichisstilltheindividualnotion，notyettheself-conscious(fürsich)universalnotion。Returnedintoitself，however，that(individual)notionispureinsight—pureconsciousnessquapureselfornegativity，justasbelief，too，ispureconsciousness，quapurethoughtorpositivity。Belieffindsinthatselfthemomentthatmakesitcomplete；—but，perishingthroughbeingthuscompleted，itisinpureinsightthatwenowseebothmomentsasabsoluteBeing，whichispurelythought-constitutedorisanegativeentity，andasmatter，whichisthepositiveentity。
(3)Self-CertaintyThiscompletionstilllacksthatactualrealityofself-consciousness，whichbelongstothevainandemptytypeofconsciousness—theworldoutofwhichthoughtraiseditselfuptoitself。Whatisthuswantingisreachedinthefactofutilitysofaraspureinsightsecurespositiveobjectivitythere；
pureinsightistherebyaconcreteactualconsciousnesssatisfiedwithinitself。Thisobjectivitynowconstitutesitsworld，andisbecomethefinalandtrueoutcomeoftheentirepreviousworld，idealaswellasreal。Thefirstworldofspiritistheexpandedrealmofspirit\'sself-dispersingexistenceandofcertaintyofselfinseparateindividualshapesandforms:justasnaturedispersesitslifeinanendlessmultiplicityofformsandshapes，withoutthegenericprincipleofalltheformsbeingpresenttherein。Thesecondworldcontainsthegenericprinciple，andistherealmoftheultimateinherentnature(Ansichseyns)ortheessentialtruth，overagainstthatindividualcertainty。Thethirdworld，however，thatoftheuseful，isthetruthwhichiscertaintyofselfaswell。Therealmofthetruthofbelieflackstheprincipleofconcreteactuality，orofcertaintyofselfinthesenseofthisindividualself。But，again，concreteactuality，orcertaintyofselfquathisindividual，lackstheultimateinherentnature(Ansich)。Intheobjectofpureinsightbothworldsareunited。Theusefulistheobjectsofarasself-consciousnessseesthroughit，andindividualcertaintyofselffindsitsenjoyment(itsself-existence)init；self-consciousnessseesintoitinthismanner，andthisinsightcontainsthetrueessenceoftheobject(whichconsistsinbeingsomethingseenthrough，inotherwords，inbeingforanother)。Thisinsightisthusitselftrueknowledge；andself-consciousnessdirectlyfindsinthisattitudeuniversalcertaintyofitselfaswell，hasitspureconsciousnessinthisattitude，inwhichtruthaswellasimmediatenessandactualityareunited。Bothworldsarereconciledandheavenistransplantedtotheearthbelow。
1。Theoutcomeisatoncepositiveandnegative-materialismandagnosticism:onthesecularside，itispureutilitarianism。
2。Cp。Schopenhauer:“Theabsolutewithoutpredicatesisjustmatter。”
III
AbsoluteFreedom&Terror(1)
CONSCIOUSNESShasfounditsnotionintheprincipleofutility。Butthatnotionispartlyanobjectstill，partly，forthatveryreason，stillapurpose，ofwhichconsciousnessdoesnotyetfinditselftobeimmediatelypossessed。Utilityisstillapredicateoftheobject，notasubject，notitsimmediateandsoleactuality。Itisthesamethingthatappearedbeforewhenwefoundthatself-existence(being-for-self)hadnotyetshownitselftobethesubstanceoftheremainingmoments，aprocessbywhichtheusefulwouldbedirectlynothingelsethantheselfofconsciousnessandthislattertherebyinitspossession。
Thisrevocationoftheformofobjectivitywhichcharacterizestheusefulhas，however，alreadytakeneffectimplicitly，andastheoutcomeofthisimmanentinternalrevolutiontherecomestolighttheactualrevolutionofconcreteactuality，thenewmodeofconsciouslife-absolutefreedom。
Thisissobecauseinpointoffactthereisherenomorethananemptysemblanceofobjectivityseparatingself-consciousnessfromactualpossession。For，inpart，allthevalidityandpermanenceofthevariousspecificmembersoftheorganizationoftheworldofactualityandbeliefhaveasawholereturnedintothissimpledetermination，asintotheirgroundandtheirindwellingspirit:inpart，however，thisorganizedworldhasnothingpeculiarlyitsownleftforitself，itisinsteadpuremetaphysicspurenotionorknowledgeofself-consciousness。Thatistosay，fromthewholeandcompletebeingoftheusefulquaobjectconsciousnessrecognizesthatitsinherentnature，itsbeing-in-itself，isessentiallyabeingforanother；merebeing-in-itselfsinceitisself-less，isultimatelyandintruthapassiveentity，orsomethingthatisforanotherself。Theobject，however，ispresenttoconsciousnessinthisabstractformofpurelyinherentbeing，ofpurebeing-in-itself；forconsciousnessistheactivityofpureinsight，theseparatemomentsofwhichtakethepureformofnotions。
Self-existence，being-for-self，however，intowhichbeingforanotherreturns，inotherwordstheself，isnotaselfofwhatiscalledobject，aselfallitsownanddifferentfromtheego:forconsciousnessquapureinsightisnotanindividualself，overagainstwhichtheobject，inthesenseofhavingaselfallitsown，couldstand，butthepurenotion，thegazingoftheselfintoself，theliteralandabsoluteseeingitselfdoubled。Thecertaintyofitselfistheuniversalsubject，anditsnotionknowingitselfistheessentialbeingofallreality。Iftheusefulwasmerelytheshiftingchangeofthemoments，withoutreturningintoitsownproperunity，andwasstillhenceanobjectforknowledgetodealwith，thenitceasestobethisnow。Forknowingisitselftheprocessandmovementofthoseabstractmoments；itistheuniversalself，theselfofitselfaswellasoftheobject，and，beinguniversal，istheunityofthisprocess，aunitythatreturnsintoitself。
Thisbringsonthescenespiritintheformofabsolutefreedom。Itisthemodeofself-consciousnesswhichclearlycomprehendsthatinitscertaintyofselfliestheessenceofallthecomponentspiritualspheresoftheconcretesensibleaswellasofthesupersensibleworld，or，conversely，thatessentialbeingandconcreteactualityconsistintheknowledgeconsciousnesshasofitself。
Itisconsciousofitspurepersonalityandwiththatofallspiritualreality；andallrealityissolelyspirituality；theworldisforitabsolutelyitsownwill，andthiswillisuniversalwill。Andfurther，thiswillisnottheemptythoughtofwill，whichisconstitutedbygivingasilentassent，oranassentthrougharepresentative，ameresymbolofwilling；itisconcretelyembodieduniversalwill，thewillofallindividualsassuch。Forwillisinitselftheconsciousnessofpersonality，ofeverysingleone；
andithastobeasthistrueconcreteactualasself-consciousessentialbeingofeachandeverypersonality，sothateachsingleandundivideddoeseverything，andwhatappearsasdonebythewholeisatonceandconsciouslythedeedofeverysingleindividual。
Thisundividedsubstanceofabsolutefreedomputsitselfonthethroneoftheworld，withoutanypowerbeingabletooffereffectualresistance。Forsinceinverytruthconsciousnessisalonetheelementwhichfurnishesspiritualbeingsorpowerswiththeirsubstance，theirentiresystem，whichisorganizedandmaintainedthroughdivisionintoseparatespheresanddistinctwholes，hascollapsedintoasinglewhole，whenoncetheindividualconsciousnessconceivestheobjectashavingnoothernaturethanthatofself-consciousnessitself，orconceivesittobeabsolutelythenotion。Whatmadethenotionanexistentialobjectwasthedistinguishingitintoseparateandseparatelysubsistingspheres；when，however，theobjectbecomesanotionthereisnothingfixedlysubsistingleftinit；negativityhaspervadedallitsmoments。Itexistsinsuchawaythateachindividualconsciousnessrisesoutofthesphereassignedtoit，findsnolongeritsinmostnatureandfunctioninthisisolatedarea，butgraspsitselfasthenotionofwill，graspsallthevariousspheresastheessentialexpressionofthiswill，andisinconsequenceonlyabletorealizeitselfinaworkwhichisaworkofthewhole。Inthisabsolutefreedomallsocialranksorclasses，whicharethecomponentspiritualfactorsintowhichthewholeisdifferentiated，areeffacedandannulled；theindividualconsciousnessthatbelongedtoanysuchgroupandexerciseditswillandfounditsfulfilmentthere，hasremovedthebarriersconfiningit；itspurposeistheuniversalpurpose，itslanguageuniversallaw，itsworkuniversalachievement。
Theobjectandtheelementdistinguishedhaveherelostthemeaningofutility，whichwasapredicateofallrealbeing；consciousnessdoesnotcommenceitsprocesswiththeobjectasasortofalienelementafterdealingwithwhichitthenandonlythenreturnsintoitself；theobjectisforitconsciousnessitself。Theoppositionthusconsistssolelyinthedistinctionofindividualanduniversalconsciousness。Buttheindividualitselfisdirectlyonitsownviewthatwhichhadmerelythesemblanceofopposition；itisuniversalconsciousnessandwill。Theremotebeyondthatliesremotefromthisitsactualreality，hoversoverthecorpseofthevanishedindependenceofwhatisrealorbelievedtobe，andhoverstheremerelyasanexhalationofstalegas，oftheemptyêtresuprême。
Bydoing，awaywiththevariousdistinctspiritualspheres，andtherestrictedandconfinedlifeofindividuals，aswellasbothitsworlds，therethusremainsmerelytheprocessoftheuniversalself-consciousnesswithinitself——aprocesswhichconsistsinareciprocalinteractionbetweenitsuniversalformandpersonalconsciousness。Theuniversalwillgoesintoitself，issubjectivized，andbecomesindividualwill，towhichtheuniversallawanduniversalworkstandopposed。Butthisindividualconsciousnessisequallyandimmediatelyconsciousofitselfasuniversalwill；itisfullyawarethatitsobjectisalawgivenbythatwill，aworkperformedbythatwill；inexercisingandcarryingoutitsactivity，increatingobjectivity，itisthusdoingnothingindividual，butexecutinglawsandfunctionsofthestate。
Thisprocessisconsequentlytheinteractionofconsciousnesswithitself，inwhichitletsnothingbreakawayandassumetheshapeofadetachedobjectstandingoveragainstit。Itfollowsfromthis，thatitcannotarriveatapositiveaccomplishmentofanything，eitherinthewayofuniversalworksoflanguageorofthoseofactualreality，eitherintheshapeoflawsanduniversalregulationsofconsciousfreedom，orofdeedsandworksofactivefreedom。
Theaccomplishedresultatwhichthisfreedom，thatgivesitselfconsciousness，mightmanagetoarrive，wouldconsistinthefactthatsuchfreedomquauniversalsubstancemadeitselfintoanobjectandanabidingexistence。Thisobjectiveothernesswouldtherebethedifferentiationwhichenabledittodivideitselfintostablespiritualspheresandintothemembersofdistinctpowers。
Thesesphereswouldpartlybethethought-constitutedfactorsofapowerthatisdifferentiatedintolegislative，judicialandexecutive；butpartlytheywouldbethesubstantialelementswefoundintherealworldofspiritualculture；and，sincethecontentofuniversalactionwouldbemorecloselytakennoteof，theywouldbetheparticularspheresoflabour，whicharefurtherdistinguishedasmorespecific“estates“orsocialranks。Universalfreedom，whichwouldhavedifferentiateditselfinthismannerintoitsvariousparts，andbytheveryfactofdoingsowouldhavemadeitselfanexistingsubstance，wouldtherebybefreefromparticularindividualities，andcouldapportionthepluralityofindividualstoitsseveralorganicparts。
Theactivityandbeingofpersonalitywould，however，finditselfbythisprocessconfinedtoabranchofthewhole，toonekindofactionandexistence；whenplacedintheelementofexistence，personalitywouldbearthemeaningofadeterminatepersonality；itwouldceasetobeinrealityuniversalself-consciousness。Neitherbytheideaofsubmissiontoself-imposedlaws，whichwouldassigntoitonlyapartofthewholework，norbyitsbeingrepresentedwhenlegislationanduniversalactiontakeplace，doesself-consciousnesshereletitselfbecheatedoutoftheactualreality——thefactthatitselflaysdownthelawanditselfaccomplishesauniversalandnotaparticulartask。Forinthecasewheretheselfismerelyrepresentedandideallypresented(vorgestellt)，thereitisnotactual:whereitisbyproxy，itisnot。(2)
Justastheindividualself-consciousnessdoesnotfinditselfinthisuniversalworkofabsolutefreedomquaexistingsubstance，aslittledoesitfinditselfinthedeedsproper，andspecificindividualactsofwill，performedbythissubstance。Fortheuniversaltopassintoadeed，itmustgatheritselfintothesingleunityofindividuality，andputanindividualconsciousnessintheforefront；foruniversalwillisanactualconcretewillonlyinaselfthatissingleandone。Thereby，however，allotherindividualsareexcludedfromtheentiretyofthisdeed，andhaveonlyarestrictedshareinit，sothatthedeedwouldnotbeadeedofrealuniversalself-consciousness。
Universalfreedomcanthusproduceneitherapositiveachievementnoradeed；thereisleftforitonlynegativeaction；itismerelytherageandfuryofdestruction。
Butthehighestrealityofallandtherealitymostofallopposedtoabsolutefreedom，orratherthesoleobjectitisyettobecomeawareof，isthefreedomandsinglenessofactualself-consciousnessitself。Forthatuniversalitywhichdoesnotletitselfattaintherealityoforganicarticulation，andwhosepurposeistomaintainitselfinunbrokencontinuity，distinguishesitselfwithinitselfallthewhile，becauseitisprocessorconsciousnessingeneral。Moreover，onaccountofitsownpeculiarabstraction，itdividesitselfintoextremesequallyabstract，intothecoldunbendingbareuniversality，andtheharddiscreteabsoluterigidityandstubbornatomicsinglenessofactualself-consciousness。Nowthatitisdonewithdestroyingtheorganizationoftheactualworld，andsubsistsinisolatedsingleness，thisisitssoleobject，anobjectthathasnoothercontentleft，nootherpossession，existenceandexternalextension，butismerelythisknowledgeofitselfasabsolutelypureandfreeindividualself。Thepointatwhichthisobjectcanbelaidholdofissolelyitsabstractexistenceingeneral。
Therelation，then，ofthesetwo，sincetheyexistforthemselvesindivisiblyandabsolutelyandthuscannotarrangeforacommonparttoactasameansforconnectingthem，ispurenegationentirelydevoidofmediation，thenegation，moreover，oftheindividualasafactorexistingwithintheuniversal。Thesoleandonlyworkanddeedaccomplishedbyuniversalfreedomisthereforedeath——adeaththatachievesnothing，embracesnothingwithinitsgrasp；forwhatisnegatedistheunachieved，unfulfilledpunctualentityoftheabsolutelyfreeself。Itisthusthemostcold-bloodedandmeaninglessdeathofall，withnomoresignificancethancleavingaheadofcabbageorswallowingadraughtofwater。
Inthissingleexpressionlesssyllableconsiststhewisdomofthegovernment，theintelligenceoftheuniversalwill；thisishowitfulfilsitself。Thegovernmentisitselfnothingbuttheself-establishedfocus，theindividualembodimentoftheuniversalwill。Government，apowertowillandperformproceedingfromasinglefocus，willsandperformsatthesametimeadeterminateorderandaction。Indoingsoit，ontheonehand，excludesotherindividualsfromashareinitsdeed，and，ontheother，therebyconstitutesitselfaformofgovernmentwhichisaspecificallydeterminatewillandeoipsoopposedtotheuniversalwill。Bynomannerofmeans，therefore，canitexhibititselfasanythingbutafaction。Thevictoriousfactiononlyiscalledthegovernment；andjustinthatitisafactionliesthedirectnecessityofitsoverthrow；anditsbeinggovernmentmakesit，conversely，intoafactionandhenceguilty。Whentheuniversalwillfastensonthisconcreteactionofthegovernmentandtreatsthisasthecrimewhichthegovernmenthascommittedagainsttheuniversalwill，thenthegovernmentonitssidehasnothingtangibleandexternalleftwherebytoestablishandshowtheguiltofthewillopposingitselftoit；forwhatthusstandsopposedtoitasconcreteactualuniversalwillismerelyunrealpurewill，mereintention。Beingsuspected，therefore，takestheplace，orhasthesignificanceandeffect，ofbeingguilty；andtheexternalreactionagainstthisrealitythatliesinbareinwardintention，consistsintheandbarrendestructionofthisparticularexistentself，inwhosecasethereisnothingelsetotakeawaybutitsmereexistence。
Inthisitscharacteristicallypeculiarperformance，absolutefreedombecomesobjectivetoitself，andself-consciousnessfindsoutwhatthisfreedomis。Initselfitisjustthisabstractself-consciousness，whichdestroysalldistinctionandallsubsistenceofdistinctionwithinitself。Itisobjecttoitselfinthisshape；theterrorofdeathisthedirectapprehension(Anschauung)ofthisitsnegativenature。Thisitsreality，however，absolutefreeself-consciousnessfindsquitedifferentfromwhatitsownnotionofitselfwas，viz。thattheuniversalwillismerelythepositivesubstanceofpersonality，andthatthislatterknowsitselfinitonlypositively，knowsitselfpreservedthere。
Ratherforthisself-consciousness，whichquapureinsightcompletelyseparatesitspositiveandnegativenature——separatestheunpredicatedAbsolutequapurethoughtandquapurematter——theabsolutetransitionoftheoneintotheotherisfoundherepresentinitsreality。Theuniversalwill，quaabsolutelypositiveconcreteself-consciousness——becauseitisthisself-consciousactualityraisedtothelevelofpurethoughtorabstractmatter——turnsroundintothenegativeentity，andshowsitselfatthesametimetobewhatcancelsanddoesawaywithself-thinkingorself-consciousness。
Absolutefreedomquapureself-identityofuniversalwillthuscarrieswithitnegation；butindoingsocontainsdistinctioningeneral，anddevelopsthisagainasconcreteactualdifference。Forpurenegativityfindsintheself-identicaluniversalwilltheelementofsubsistence，orthesubstanceinwhichitsmomentsgettheirrealization；ithasthematterwhichitcanconvertintothespecificnatureofitsownbeing；andinsofarasthissubstancehasmanifesteditselftobethenegativeelementfortheindividualconsciousness，theorganizationofthespiritualspheresor“masses“ofthesubstance，towhichthepluralityofconsciousindividualsisassigned，thustakesshapeandformoncemore。Theseindividuals，whofeltthefearofdeath，theirabsolutelordandmaster，submittonegationanddistinctiononcemore，arrangethemselvesunderthe“spheres“，andreturntoarestricted。andapportionedtask，buttherebytotheirsubstantialreality。
Outofthistumultspiritwouldbe，hurledbackuponitsstartingpoint，theethicalworldandtherealworldofspiritualculture，whichwouldthushavebeenmerelyrefreshedandrejuvenatedbythefearofthelord，thathasagainenteredmen\'shearts。Spiritwouldhaveanewtotraverseandcontinuallyrepeatthiscycleofnecessity，ifonlycompleteinterpenetrationofself-consciousnessandthesubstancewerethefinalresult:aninterpenetrationinwhichself-consciousness，whichhasexperiencedtheforceofitsuniversalnatureoperatingnegativelyuponit，wouldtrytoknowandfinditselfnotasthisparticularself-consciousnessbutonlyasuniversal，andhence，too，wouldbeabletoenduretheobjectiverealityofuniversalspirit，areality，excludingself-consciousnessquaparticular。
Butthisisnottheformthefinalresultassumed。Forinabsolutefreedomtherewasnoreciprocalinteractioneitherbetweenanexternalworldandconsciousness，whichisabsorbedinmanifoldexistenceorsetsitselfdeterminatepurposesandideas，orbetweenconsciousnessandanexternalobjectiveworld，beitaworldofrealityorofthought。Whatthatfreedomcontainedwastheworldabsolutelyintheformofconsciousness，asauniversalwill，and，alongwiththat，self-consciousnessgatheredoutofallthedispersionandmanifoldnessofexistenceorallthemanifoldendsandjudgmentsofmind，andconcentratedintothebareandsimpleself。Theformofculture，whichitattainsininteractionwiththatessentialnature，is，therefore，thegrandestandthelast，isthatofseeingitspureandsimplerealityimmediatelydisappearandpassawayintoemptynothingness。(3)
Inthesphereofcultureitselfitdoesnotgetthelengthofviewingitsnegationoralienationinthisformofpureabstraction；itsnegationisnegationwithafillingandacontent-eitherhonourandwealth，whichitgainsintheplaceoftheselfthatithasalienatedfromitself；orthelanguageofespritandinsight，whichthedistraughtconsciousnessacquires；or，again，thenegationistheheavenofbeliefortheprincipleofutilitybelongingtothestageofenlightenment。Allthesedeterminateelementsdisappearwiththedisasterandruinthatovertaketheselfinthestateofabsolutefreedom；(4)itsnegationismeaninglessdeath，sheerhorrorofthenegativewhichhasnothingpositiveinit，nothingthatgivesafilling。
Atthesametime，however，thisnegationinitsactualmanifestationisnotsomethingalienandexternal。Itisneitherthatuniversalbackgroundofnecessityinwhichthemoralworldisswamped，northeparticularaccidentofprivatepossession，thewhimsandhumoursoftheowner，onwhichthedistraughtconsciousnessfindsitselfdependent；itisuniversalwill，whichinthisitslastabstractionhasnothingpositive，andhencecangivenothinginreturnforthesacrifice。Butjustonthataccountthiswillisinunmediatedonenesswithself-consciousness，itisthepurepositivebecauseitisthepurenegative；andthatmeaninglessdeath，theunfilled，vacuousnegativityofself，initsinnerconstitutiveprinciple，turnsroundintoabsolutepositivity。Forconsciousness，theimmediateunityofitselfwithuniversalwill，itsdemandtoknowitselfasthisparticulardeterminatecentreintheuniversalwill，ischangedandconvertedintotheabsolutelyoppositeexperience。
Whatitlosesthere，isabstractbeing，theimmediateexistenceofthatinsubstantialcentre；andthisvanishedimmediacyistheuniversalwillassuchwhichitnowknowsitselftobe，sofarasitissupersededandcancelledimmediacy，sofarasitispureknowledgeorpurewill。Bythismeansitknowsthatwilltobeitself，andknowsitselftobeessentialreality；butnotastheimmediateessence，notwillasrevolutionarygovernmentoranarchystrugglingtoestablishananarchicalconstitution，noritselfasacentreofthisfactionortheopposite；theuniversalwillisitspureknowingandwilling，anditisuniversalwillquathispureknowledgeandvolition。Itdoesnotloseitselfthere，forpureknowledgeandvolitionisitfarmorethanthatatomicpointofconsciousness。
Itisthustheinteractionofpureknowledgewithitself；pureknowledgequaessentialrealityisuniversalwill，whilethisessenceissimplyandsolelypureknowledge。Self-consciousnessisthuspureknowledgeofessentialrealityinthesenseofpureknowledge。Furthermore，quasingleselfitismerelytheformofthesubjectorconcreterealaction，aformwhichbyitisknownasform。Inthesamewayobjectivereality，“being“，isforitabsolutelyself-lessform；forthatobjectiverealitywouldbewhatisnotknown:thisknowledge，however，knowsknowledgetobetheessentialfact。
Absolutefreedomhasthussquaredandbalancedtheself-oppositionofuniversalandsinglewill。
Theself-alienatedtypeofmind，driventotheacmeofitsopposition，wherepurevolitionandthepurelyvolitionalagentarestillkeptdistinct，reducesthatoppositiontoatransparentform，andthereinfindsitselfJustastherealmoftherealandactualworldpassesoverintothatofbeliefandinsight，absolutefreedomleavesitsself-destructivesphereofreality，andpassesoverintoanotherlandofself-consciousspirit，whereinthisunrealityfreedomistakentobeandisacceptedasthetruth。Inthethoughtofthistruthspiritrefreshesandrevivesitself(sofarasspiritisthoughtandremainsso)，andknowsthisbeingwhichself-consciousnessinvolves[viz。Thought]tobethecompleteandentireessenceofeverything。ThenewformandmodeofexperiencethatnowarisesisthatoftheMoralLifeofSpirit。
1。RefersprimarilytotherégimeundertheFrenchrevolutionaries。
2。Theessentialprincipleofanarchy。
3。Kant\'s“thinginitself“?
4。Inthesenseofabstractautonomy。
C
TheSpiritintheconditionofbeingCertainofItselfMoralityTHEethicalorderofthecommunityfounditsdestinyconsummatedanditstruthrealizedinthespiritthatmerelypassedawaywithinit—theindividualself。Thislegalperson，however，hasitssubstanceanditsfulfilmentoutsidetheethicalorder。Theprocessoftheworldofcultureandbeliefdoesawaywiththisabstractionofamereperson；andbythecompletionoftheprocessofestrangement，byreachingtheextremityofabstraction，theselfofspiritfindsthesubstancebecomefirsttheuniversalwill，andfinallyitsownpossession。Here，then，knowledgeseemsatlasttohavebecomeentirelyadequatetothetruthatwhichitaims；foritstruthisthisknowledgeitself。
Alloppositionbetweenthetwosideshasvanished，andthat，too，notforus(whoaretracingtheprocess)，notmerelyimplicitly，butactuallyforself-consciousnessitself。Thatistosay，self-consciousnesshasitselfgotthemasteryovertheoppositionwhichconsciousnessinvolves。
Thislatterrestsontheoppositionbetweencertaintyofselfandtheobject。Now，however，theobjectforitisthecertaintyofself，knowledge:justasthecertaintyofitselfassuchhasnolongerendsofitsown，isnolongerconditionedanddeterminate，butispureknowledge。
Self-consciousnessthusnowtakesitsknowledgetobethesubstanceitself。Thissubstanceis，forit，atonceimmediateandabsolutelmediatedinoneindivisibleunity。Itisimmediate—justlikethe“ethical“consciousness，itknowsanditselfdoesitsduty，andisboundtoitsdutyastoitsownnature:butitisnotcharacter，asthatethicalconsciousnesswas，whichinvirtueofitsimmediacyisadeterminatetypeofspirit，belongsmerelytooneoftheessentialfeaturesofethicallife，andhasthecharacteristicofnotbeingconsciousexplicitknowledge。Itis，again，absolutemediation，liketheconsciousnessdevelopingitselfthroughcultureandlikebelief；foritisessentiallythemovementoftheselftotranscendtheabstractformofimmediateexistence，andbecomeconsciouslyuniversal-andyettodosoneitherbysimplyestrangingandrendingitselfaswellasreality，norbyfleeingfromit。Rather，itisforitselfdirectlyandimmediatelypresentinitsverysubstance；forthissubstanceisitsknowledge，itisthepurecertaintyofselfbecometransparentlyvisible。Andjustthisveryimmediacy，whichconstitutesitsownactualreality，istheentireactuality；fortheimmediateisbeingandquapureimmediacy，immediacypurifiedbythoroughgoingnegativity，thisimmediacyispurebeing，isbeingingeneral，isallbeing。
AbsoluteessentialBeingis，therefore，notexhaustedbythecharacteristicofbeingthesimpleessenceofthought；itisallactuality，andthisactualityexistsmerelyasknowledge。Whatconsciousnessdidnotknowwouldhavenosenseandcanbenopowerinitslife。Intoitsself-consciousknowingwill，allobjectivity，thewholeworld，haswithdrawn。Itisabsolutelyfreeinthatitknowsitsfreedom；andjustthisveryknowledgeofitsfreedomisitssubstance，itspurpose，itssoleandonlycontent。
aTheMoralViewoftheWorld(1)ThePostulatedHarmonyofDutyandRealitySELF-CONSCIOUSNESSknowsandacceptsdutyastheAbsolute。Itisboundbythatalone，andthissubstanceisitsownpureconsciouslife；dutycannot，forit，takeontheformofsomethingalienandexternal。Whenthusshutupandconfinedwithinitself，however，moralself-consciousnessisnotyetaffirmedandlookedatasconsciousness。(1)Theobjectisimmediateknowledge，andbeingthuspermeatedpurelybytheself，isnotobject。But，self-consciousnessbeingessentiallymediationandnegativity，thereisimpliedinitsveryconceptionrelationtosomeotherness；andthusitisconsciousness。Thisother，becausedutyconstitutesthesoleessentialpurposeandobjectofself-consciousness，isarealitycompletelydevoidofsignificanceforself-consciousness。Butagainbecausethisconsciousnessissoentirelyconfinedwithinitself，ittakesuptowardsthisothernessaperfectlyfreeanddetachedattitude；andtheexistenceofthisotheris，therefore，anexistencecompletelysetfreefromself-consciousness，andinlikemannerrelatingitselfmerelytoitself。Thefreerself-consciousnessbecomes，thefreeralsoisthenegativeobjectofitsconsciousness。Theobjectisthusacompleteworldwithinitself，withanindividualityofitsown，anindependentwholeoflawspeculiartoitself，aswellasanindependentprocedureandanunfetteredactiverealizationofthoselaws。Itisanatureingeneral，anaturewhoselawsandalsowhoseactionbelongtoitselfasabeingwhichisnotdisturbedaboutthemoralself-consciousness，justasthelatterisnottroubledaboutit。
Startingwithaspecificcharacterofthissort，thereisformedandestablishedamoraloutlookontheworldwhichconsistsinaprocessofrelatingtheimplicitaspectofmorality(moralischesAnsichseyn)andtheexplicitaspect(moralischesFürsichseyn)。Thisrelationpresupposesboththoroughreciprocalindifferenceandspecificindependenceasbetweennatureandmoralpurposesandactivity；andalso，ontheotherside，aconscioussenseofdutyasthesoleessentialfact，andofnatureasentirelydevoidofindependenceandessentialsignificanceofitsown。Themoralviewoftheworld，themoralattitude，consistsinthedevelopmentofthemomentswhicharefoundpresentinthisrelationofsuchentirelyantitheticandconflictingpresuppositions。
Tobeginwith，then，themoralconsciousnessingeneralispresupposed。Ittakesdutytobetheessentialreality:itselfisactualandactive，andinitsactualityandactionfulfilsduty。Butthismoralconsciousness，atthesametime，findsbeforeittheassumedfreedomofnature:itlearnsbyexperiencethatnatureisnotconcernedaboutgivingconsciousnessasenseoftheunityofitsrealitywiththatofnature，andhencediscoversthatnaturemayletitbecomehappy，butperhapsalsomaynot。Thenon-moralconsciousnessontheotherhandfinds，bychanceperhaps，itsrealizationwherethemoralconsciousnessseesmerelyanoccasionforacting，butdoesnotseeitselfobtainingthroughitsactionthehappinessofperformanceandoftheenjoymentofachievement。Itthereforefindsreasonforbewailingasituationwherethereisnocorrespondencebetweenitselfandexistence，andlamentingtheinjusticewhichconfinesittohavingitsobjectmerelyintheformofpureduty，butrefusestoletitseethisobjectanditselfactuallyrealized。
Themoralconsciousnesscannotrenouncehappinessanddropthiselementoutofitsabsolutepurpose。Thepurpose，whichisexpressedaspureduty，。essentiallyimpliesretentionofindividualself-consciousnessandmaintenanceofitsclaims。Individualconvictionandknowledgethereofconstitutedafundamentalelementinmorality。Thismomentintheobjectifiedpurpose，indutyfulfilled，istheindividualconsciousnessseeingitselfasactuallyrealized。Inotherwords，thismomentisthatofenjoyment，whichthusliesintheveryprincipleofmorality，notindeedofmoralityimmediatelyinthesenseofaframeofmind，butintheprincipleoftheactualizationofmorality。Owingtothis，however，enjoymentisalsoinvolvedinmorality，asamood，formoralityseeks，nottoremainaframeofmindasopposedtoaction，buttoactorrealizeitself。Thusthepurpose，expressedasawholealongwiththeconsciousnessofitselementsormoments，isthatdutyfulfilledshallbebothapurelymoralactandarealizedindividuality，andthatnature，theaspectofindividualityincontrastwithabstractpurpose，shallbeonewiththispurpose。
Whileexperiencemustnecessarilybringtolightthedisharmonybetweenthetwoaspects，seeingthatnatureisdetachedandfreeneverthelessdutyisalonetheessentialfactandnaturebycontrastisdevoidofself-hood。Thatpurposeinitsentirety，whichtheharmonyofthetwoconstitutes，containswithinitactualityitself。Itis，atthesametime，thethoughtofactuality。Theharmonyofmoralityandnature，or-seeingthatnatureistakenaccountofmerelysofarasconsciousnessfindsoutnature\'sunitywithit—theharmonyofmoralityandhappiness，isthoughtofasnecessarilyexisting；itispostulated。Fortopostulateordemandmeansthatsomethingisthoughtasbeingwhichisnotyetactual—anecessityaffecting，nottheconceptionquaconception，butexistence。
Butnecessityisatthesametimeessentiallyrelationthroughtheconception。Thepostulatedexistencethusisnotsomethingthatconcernstheimaginationofsomechanceindividualconsciousness，butisimpliedintheverynotionofmoralityitself，whosetruecontentistheunityofpurewithindividualconsciousness。Itfallstotheindividualconsciousnesstoseethatthisunityis，forit，anactuality:—whichmeanshappinessasregardsthecontentofthepurpose，andexistenceingeneralasregardsitsform。Theexistencethusdemanded-theunityofboth—isthereforenotawish，nor，lookedatquapurpose，isitofsuchakindastobestilluncertainofattainment；thepurposeisratherademandofreason，oranimmediatecertaintyandpresuppositionofreason。
Thefirstexperienceabovereferredtoandthispostulatearenottheonlyexperienceandpostulate；
awholeroundofpostulatescomestolight。Fornatureisnotmerelythiscompletelyfreeexternalmodeinwhich，asabarepureobject，consciousnesshastorealizeitspurpose。Consciousnessisperseessentiallysomethingforwhichthisotherdetachedrealityexists，i。e。itisitselfsomethingcontingentandnatural。Thisnature，whichisproperlyitsown，issensibility，which，takingtheformofvolition，intheshapeofImpulsesandInclinations，hasbyitselfadeterminateessentialbeingofitsown，i。e。hasspecificsinglepurposes，andthusisopposedtopurewillwithitspurepurpose。Incontrastwiththisopposition，however，pureconsciousnessrathertakestherelationofsensibilitytoit，theabsoluteunityofsensibilitywithit，tobetheessentialfact。Bothofthese，purethoughtandsensibility，areessentiallyandinherentlyoneconsciousness，andpurethoughtisjustthatforwhichandinwhichthispureunityexists；butforitquaconsciousnesstheoppositionbetweenitselfanditsimpulsesholds。Inthisconflictbetweenreasonandsensibility，theessentialthingforreasonisthattheconflictshouldberesolved，andthattheunityofbothshouldcomeoutasaresult:nottheoriginalunitywhichconsistedinboththeoppositesbeinginoneindividual，butaunitywhicharisesoutoftheknownoppositionofthetwo。Soattained，suchaunityisthenactualmorality；forinitiscontainedtheoppositionthroughwhichtheselfisaconsciousness，orfirstbecomesconcreteandinactualfactself，andatthesametimeuniversal。Inotherwords，wefindthereexpressedthatprocessofmediationwhich，aswesee，isessentialtomorality。
Since，ofthetwofactorsinopposition，sensibilityisothernessoutandout，isthenegative，while，ontheotherhand，purethoughtofdutyistheultimateessencewhichcannotpossiblybesurrenderedinanyrespect，itseemsasiftheunityproducedcanbebroughtaboutonlybydoingawaywithsensibility。Butsincesensibilityisitselfamomentofthisprocessofproducingtheunity，isthemomentofactuality，wehave，inthefirstinstance，tobecontenttoexpresstheunityinthisform—sensibilityshouldbeinconformitywithmorality。
Thisunityislikewiseapostulatedexistence；itisnotthereasafact；forwhatisthereisconsciousness，ortheoppositionofsensibilityandpureconsciousness。Allthesame，theunityisnotasomethingperselikethefirstpostulate，inwhichfreeexternalnatureconstitutesanaspectandtheharmonyofnaturewithmoralconsciousnessinconsequencefallsoutsidethelatter。
Rather，natureisherethatwhichlieswithinconsciousness；andwehaveheretodealwithmorality(Moralit?t)assuch，withaharmonywhichistheactiveself\'sveryown。Consciousnesshas，therefore，ofitselftobringaboutthisharmoniousunity，and“tobealwaysmakingprogressinmorality“。Thecompletionofthisresult，however，hastobepushedawayintotheremoteinfinite，becauseifitactuallyenteredthelifeofconsciousnessasanactualfact，themoralconsciousnesswouldbedoneawaywith。Formoralityisonlymoralconsciousnessquanegativeforce；sensibilityhasmerelyanegativesignificancefortheconsciousnessofpureduty，itissomethingmerely“notinconformitywith“duty。Byattainingthatharmony，however，moralityquaconsciousness，i。e。itsactuality，passesaway，justasinthemoralconsciousnessoractualityitsharmonyvanishes。Thecompletionis，therefore，nottobereachedasanactualfact；itistobethoughtofmerelyasanabsolutetaskorproblem，i。e。onewhichremainsaproblempureandsimple。Nevertheless，itscontenthastobethoughtassomethingwhichunquestionablyhastobe，andmustnotremainaproblem:whetherweimaginethemoralconsciousnessquitecancelledintheattainmentofthisgoal，orriot。Whichoftheseexactlyisthecase，cannolongerbeclearlydistinguishedinthedimdistanceofinfinitude，towhichtheattainmentoftheendhastobepostponed，justbecausewecannotdecidethepoint。Weshallbe，strictlyspeaking，boundtosaythatadefiniteideaonthematteroughttobeofnointerestandoughtnottobesoughtfor，becausethisleadstocontradictions—thecontradictioninvolvedinanundertakingthatatonceoughttoremainanundertakingandyetoughttobecarriedout，andtheconttradictioninvolvedinthemoralitywhichistobenolongerconsciousness，i。e。nolongeractual。Byadoptingtheview，however，thatmoralitywhencompletedwouldcontainacontradiction，thesacrednessofmoraltruthwouldbeseriouslyaffected，andtheunconditionaldutywouldappearsomethingunreal。
Thefirstpostulatewastheharmonyofmoralityandobjectivenature-thefinalpurposeoftheworld:theotherwastheharmonyofmoralityandwillinitssensuousform，intheformifimpulse，etc-thefinalpurposeofself-consciousnessassuch。Theformeristheharmonyintheformofimplicitimmanentexistence；thelatter，theharmonyintheformofexplicitself-existence。That，however，whichconnectsthesetwoextremefinalpurposeswhicharethought，andoperatesastheirmediatingground，istheprocessofconcreteactionitself。Theyareharmonieswhosemomentshavenotyetbecomedefinitelyobjectiveintheirabstractdistinctivenessfromeachother:
thistakesplaceinconcreteactuality，inwhichtheaspectsappearinconsciousnessproper，eachastheotheroftheother。Thepostulatesarisingbythismeanscontainharmonieswhicharenowbothimmanentandself-existent，whereasformerlytheywerepostulatedmerelyseparately，theonebeingtheimmanentharmony，theotherself-existent。
Themoralconsciousness，quasimpleknowledgeandwillingofpureduty，isbrought，bytheprocessofacting，intorelationwithanobjectopposedtothatabstractsimplicity，intorelationwiththemanifoldactualitywhichvariouscasespresent，andtherebyassumesamoralattitudevariedandmanifoldincharacter。Hencearise，onthesideofcontent，thepluralityoflawsgenerally，and，onthesideofform，thecontradictorypowersofintelligentknowingconsciousnessandofabeingdevoidofconsciousness。
Tobeginwith，asregardsthepluralityofduties，itismerelytheaspectofpureorbaredutyinthemwhichthemoralconsciousnessingeneralrecognizesashavingvalidity:themanydutiesquamanyaredeterminateand，therefore，arenot，assuch，anythingsacredforthemoralconsciousness。Atthesametime，however，beingnecessary，invirtueofthenotionofactionwhichimplicatesamanifoldactuality，andhencemanifoldtypesofmoralattitude，thosemanydutiesmustbelookedonashavingasubstantialexistenceandvalue。Furthermore，sincetheycanonlyexistinamoralconsciousness，theyexistatthesametimeinanotherconsciousnessthanthatforwhichonlypuredutyquapuredutyissacredandsubstantial。
Itisthuspostulatedthatthereisanotherconsciousnesswhichrendersthemsacred，orwhichknowsthemasdutiesandwillsthemso。Thefirstmaintainspuredutyindifferenttowardsallspecificcontent，anddutyconsistsmerelyinbeingthusindifferenttowardsit。Theother，however，containstheequallyessentialrelationtotheprocessofaction，andthenecessity，therefore，ofdeterminatecontent:sincedutiesforthisothermeandeterminateduties，thecontentisthus，forit，justasessentialastheforminvirtueofwhichthecontentisadutyatall。Thisconsciousnessis，consequently，suchthatinittheuniversalandtheparticularare，throughandthrough，one；itsessentialprincipleisthusthesameasthatoftheharmonyofmoralityandhappiness。Forthisoppositionbetweenmoralityandhappinessexpressesinlikemannertheseparationoftheself-identicalmoralconsciousnessfromthatactualitywhich，quamanifoldexistence，opposesandconflictswiththesimplenatureofduty。While，however，thefirstpostulateexpressesmerelytheobjectiveexistentialharmonybetweenmoralityandnature，becausenatureisthereinthenegativeofself-consciousness，isthemomentofexistence，thisinherentharmony，ontheotherhandisnowaffirmedessentiallyasatypeofconsciousness。Forexistencenowappearsasthecontentofduty，asthatinthedeterminatedutywhichgivesitspecificdeterminateness。Theimmanentharmonyisthustheunityofelementswhich，quasimpleultimateelements，areessentiallythought-created，andhencecannotexistexceptinaconsciousness。Thislatterbecomesnowamasterandruleroftheworld，whobringsabouttheharmonyofmoralityandhappiness，andatthesametimesanctifiesdutiesintheirMultiplicity。Tosanctifythesedutiesmeansthismuch，thattheconsciousnessofpuredutycannotstraight-wayanddirectlyacceptthedeterminateorspecificdutyassacred；butbecauseaspecificduty，owingtothenatureofconcreteactionwhichissomethingspecificanddefinite，islikewisenecessary，itsnecessityfallsoutsidethatconsciousnessandholdsinsideanotherconsciousness，whichthusmediatesorconnectsdeterminateandpureduty，andisthereasonwhythatspecificdutyalsohasvalidity。
(2)TheDivineLawgiverandtheImperfectMoralConsciousnessIntheconcreteact，however，consciousnessproceedstoworkasthisparticularself，ascompletelyindividual:itdirectsitsactivityonactualrealityassuch，andtakesthisasitspurpose，foritwantstoperformsomethingdefinite。“Dutyingeneral“thusfallsoutsideitandwithinanotherbeing，whichisaconsciousnessandthesacredlawgiverofpureduty。Theconsciousnesswhichacts，justbecauseitacts，acceptstheotherconsciousness，thatofpureduty，andadmitsitsvalidityimmediately；thispuredutyisthusacontentofanotherconsciousness，andisonlyindirectlyorinamediatewaysacredfortheactiveconsciousness，viz。invirtueofthisotherconsciousness。
Becauseitisestablishedinthismannerthatthevalidity，thebindingness，ofdutyassomethingwhollyandabsolutelysacred，fallsoutsidetheactualconsciousness，thislattertherebystandsaltogetherononesideastheincompletemoralconsciousness。Justas，inregardtoitsknowledge，itisawareofitselfasthatwhoseknowledgeandconvictionareincompleteandcontingent；inthesameway，asregardsitswilling，itfeelsitselftobethatwhosepurposesareaffectedwithsensibility。Onaccountofits“unworthiness“，therefore，itcannotlookonhappinessassomethingnecessary，butasasomethingcontingent，andcanonlyexpecthappinessastheresultof“grace“。
Butthoughitsactualityisincomplete，dutyisstill，sofarasitspurewillandknowledgeareconcerned，heldtobetheessentialtruth。Inprinciple，therefore，sofarasthenotionisopposedtoactualreality，inotherwords，inthought，itisperfect。TheabsoluteBeing[God]is，however，justthisobjectofthought，andissomethingpostulatedbeyondtheactual。Itisthereforethethoughtinwhichthemorallyimperfectknowledgeandwillareheldtobeperfect；andtheAbsolute，sinceittakesthisimperfectiontohavefullweight，distributeshappinessaccordingto“worthiness“，i。e。
accordingtothe“merit“ascribedtotheimperfectconsciousness。
(3)TheMoralWorldasaPresentedIdeaThiscompletesthemeaningofthemoralattitude。Forintheconceptionofmoralself-consciousnessthetwoaspects，puredutyandactualreality，areaffirmedofasingleunity，andtherebytheone，liketheother，isputforward，notassomethingself-complete，butasamoment，orascancelledandtranscended。Thisbecomesconsciouslyexplicitinthelastphaseofthemoralattitudeorpointofview。Consciousness，wetheresaw，placespuredutyinanotherformofbeingthanitsownconsciousness，i。e。itregardspuredutypartlyassomethingideallypresented，partlyaswhatdoesnotbyitselfholdgood—indeed，thenon-moralisratherwhatisheldtobeperfect。
Inthesamewayitaffirmsitselftobethatwhoseactuality，notbeinginconformitywithduty，istranscended，and，quatranscended，orintheideaoftheAbsolute[God\'sview]，nolongercontradictsmorality。
Forthemoralconsciousnessitself，however，itsmoralattitudedoesnotmeanthatconsciousnessthereindevelopsitsownpropernotionandmakesthisitsobject。Ithasnoconsciousnessofthisoppositioneitherasregardstheformorthecontentthereof；theelementscomposingthisoppositionitdoesnotrelateandcomparewithoneanother，butgoesforwardonitsowncourseofdevelopment，withoutbeingtheconnectingprincipleofthosemoments。Foritisonlyawareoftheessencepureandsimple，i。e。theobjectsofarasthisisduty，sofarasthisisanabstractobjectofitspureconsciousness—inotherwords，itisonlyawareofthisobjectaspureknowledgeorasitself。Itsprocedureisthusmerelythatofthinking，notconceiving，isbywayofthoughtsnotnotions。Consequentlyitdoesnotyetfindtheobjectofitsactualconsciousnesstransparentlycleartoitself；itisnottheabsolutenotion，whichalonegraspsothernessassuch，itsabsoluteopposite，asitsveryself。Itsownreality，aswellasallobjectivereality，nodoubtisheldtobesomethingunessential；butitsfreedomisthatofpurethought，inoppositiontowhich，therefore，naturehaslikewisearisenassomethingequallyfree。Becausebotharefoundinlikemannerwithinit-boththefreedomwhichbelongsto[external]beingandtheinclusionofthisexistencewithinconsciousness—itsobjectcomestobeanexistingobject，whichisatthesametimemerelyathought-product。Inthelastphaseofitsattitudeorpointofview，thecontentisessentiallysoaffirmedthatitsbeinghasthecharacterofsomethingpresented，andthisunionofbeingandthinkingisexpressedaswhatinfactitis，viz-Imagining(Vorstellen)。
Whenwelookatthemoralviewoftheworldandseethatthisobjectiveconditionisnothingelsethantheveryprincipleornotionofmoralself-consciousnesswhichitmakesobjectivetoitself，therearisesthroughthisconsciousnessconcerningtheformofitsoriginanothermodeofexhibitingthisviewoftheworld。
Thefirststage，whichformsthestarting-point，istheactualmoralself-consciousness，oristhefactthatthereissuchaself-consciousnessatall。Forthenotionestablishesmoralself-consciousnessintheformthat，forit，allrealityingeneralhasessentialbeingonlysofarassuchrealityisinconformitywithduty；andthatnotionestablishesthisessentialelementasknowledge，i。e。inimmediateunitywiththeactualself。Thisunityisthusitselfactual，isamoralactualconsciousness。
Thelatter，now，quaconsciousness，picturesitscontenttoitselfasanobject，viz。asthefinalpurposeoftheworld，astheharmonyofmoralitywithallreality。Since，however，itpicturesthisunityasobjectandisnotyetthecompletenotion，whichhasmasteryovertheobjectassuch，thisunityistakentobesomethingnegativeofself-consciousness，i。e。theunityfallsoutsideit，assomethingbeyonditsactualreality，butatthesametimeofsuchanatureastobealsoexistent，thoughmerelythoughtof。
Thisself-consciousness，which，quaself-consciousness，issomethingotherthantheobject，thusfindsitselfleftwiththewantofharmonybetweentheconsciousnessofdutyandactualreality，andindeeditsownreality。Thepropositionconsequentlynowrunsthus:“thereisnomorallycompleteactualself-consciousness“；and，sincewhatismoralonlyisatallsofarasitiscomplete，—fordutyisthepureunadulteratedultimateelement(Ansich)，andmoralityconsistsmerelyinconformitytothispureprinciple—thesecondpropositionruns:“thereisnoactualexistencewhichismoral“。
Since，however，inthethirdplace，itisaself，itisinherentlytheunityofdutyandactualreality。Thisunitythusbecomesitsobject，ascompletedmorality—butassomethingbeyonditsactualreality，andyeta“beyond“whichstilloughttobereal。
Inthisfinalgoaloraimofthesyntheticunityofthetwofirstpropositions，theself-consciousactuality，aswellasduty，isonlyaffirmedasatranscendedorsupersededmoment。Forneitherofthemisalone，neitherisisolated；onthecontrary，thesefactors，whoseessentialcharacteristicliesinbeingfreefromoneanother，arethuseachinthatunitynolongerfreefromtheother；eachistranscended。Hence，asregardscontent，theybecome，assuch，object，eachofthemholdsgoodfortheother；and，asregardsform，theybecomeobjectinsuchwisethatthisreciprocalinterchangeis，atthesametime，merelypictured—amereidea。Or，again，theactuallynon-moral，becauseitis，atthesametime，purethoughtandelevatedaboveitsownactualreality，isinideastillmoral，andistakentobeentirelyvalid。Inthiswaythefirstproposition，thatthereisamoralself-consciousness，isreinstated，butboundupwiththesecondthatthereisnone；thatistosay，thereisone，butmerelyinidea。Inotherwords，thereisindeednone，butitisallthesameallowedbysomeotherconsciousnesstopassforone。
1。i。e。thereisnottheoppositionofanobjecttosubjectwhichconsciousnessrequires。
bDissemblance(1)
