INthemoralattitudeofexperiencewesee，ononeside，consciousnessitselfproduceitsobjectinaconsciousway。Wefindthatneitherdoesitpickuptheobjectassomethingexternal，nordoestheobjectcomebeforeitinanunconsciousmanner。Rather，consciousnessthroughoutproceedsonanexplicitground，andfromthisestablishestheobjectivereality。Itthusknowsthisobjectiverealitytobeitself，foritisawareofitselfastheactiveagentproducingthisobject。Itseems，inconsequence，toattainhereitspeaceandsatisfaction，forthiscanonlybefoundwhereitdoesnotneedtogoanymorebeyonditsobject，becausethisobjectnolongergoesbeyondit。Ontheotherside，however，itreallyputstheobjectawayoutsideitself，assomethingbeyonditself。Butthislatterself-containedentityisatthesametimeputthereassomethingthatisnot，freefromself-consciousness，butreallythereonbehalfofandbymeansofit。
(1)TheContradictionsintheMoralViewoftheWorldThemoralattitudeis，therefore，infactnothingelsethanthedevelopedexpressionofthisfundamentalcontradictioninitsvariousaspects。Itis——touseaKantianphrasewhichisheremostappropriated“perfectnest“ofthoughtlesscontradictions。(2)Consciousness，indevelopingthissituation，proceedsbyfixingdefinitelyonemoment，passingthenceimmediatelyovertoanotheranddoingawaywiththefirst。But，assoonasithasnowsetupthissecondmoment，italso“shifts“
(verstellt)thisagain，andreallymakestheoppositetheessentialelement。Atthesametime，itisconsciousofitscontradictionandofitsshuffling，foritpassesfromonemoment，immediatelyinitsrelationtothisverymoment，rightovertotheopposite。Becauseamomenthasforitnorealityatall，itaffirmsthatverymomentasreal:or，whatcomestothesamething，inordertoassertonemomentasperseexistent，itassertstheoppositeastheperse，existent。Ittherebyconfessesthat，asamatteroffact，itisinearnestaboutneitherofthem。Thevariousmomentsofthisvertiginousfraudulentprocesswemustlookatmoreclosely。
Letus，tobeginwith，agreetoaccepttheassumptionthatthereisanactualmoralconsciousness，becausetheassumptionismadedirectlyandnotwithreferencetosomethingpreceding；andletusturntotheharmonyofmoralityandnature——thefirstpostulate。Itistobeimmanent，notexplicitlyforactualconsciouslife，notreallypresent；thepresentisrathersimplythecontradictionbetweenthetwo。Inthepresent，moralityistakentobesomethingathand，andactualrealitytobesosituatedor“placed“thatitisnotinharmonywithmorality。Theconcretemoralconsciousness，however，isanactiveone；thatispreciselywhatconstitutestheactualityofitsmorality。Intheveryprocessofacting，however，that“Place“orsemblanceisimmediately“displaced“，isdissembled；
foractionisnothingelsethantheactualizationoftheinnermoralpurpose，nothingbuttheproductionofanactualityconstitutedanddeterminedbythepurpose；inotherwords，theproductionoftheharmonyofmoralpurposeandrealityitself。Atthesametimetheperformanceoftheactionisaconsciousfact，itisthe“presence“ofthisunityofrealityandpurpose；andbecauseinthecompletedactconsciousnessrealizesitselfasagivenindividualconsciousness，orseesexistencereturnedintoitself——andinthisconsiststhenatureofenjoyment——thereis，eoipso，containedintherealizationofmoralpurposealsothatformofitsrealizationwhichiscalledenjoymentandhappiness。
Actionthus，asafact，fulfilsdirectlywhatitwasassortedcouldnottakeplaceatall，fulfilswhatwastobemerelyapostulate，wastoliemerely“beyond“。Consciousness，therefore，expressesthroughitsdeedthatitisnotinearnestinmakingthepostulate，sincethemeaningofactingisreallythatitmakesapresentfactofwhatwasnottobeinthepresent。And，sincetheharmonyispostulatedforthesakeoftheaction——forwhatistobecomeactualthroughactionmustbeimplicit，otherwisetheactualitywouldnotbepossible——theconnexionofactionwiththepostulateissoconstitutedthat，forthesakeoftheaction，i。e。forthesakeoftheactualharmonyofpurposeandreality，thisharmonyisputforwardasnotactual，asfaraway，as“beyond“。
Inthatactiontakesplace，thewantofadaptationbetweenpurposeandrealityisthusnottakenseriouslyatall。Actionitself，ontheotherhand，doesseemtobetakenseriously。But，asamatteroffact，theactualdeeddoneisonlytheactionofanindividualconsciousness，andsoisitselfmerelysomethingindividual，andtheresultcontingent。Theendofreason，however，beingtheall-comprehensiveuniversalend，isnothingshortoftheentireworld——afinalpurposewhichgoesfarbeyondthecontentofthisindividualact，andthereforeistobeplacedaltogetherbeyondanythingactuallydone。Becausetheuniversalbestoughttobecarriedout，nothinggoodisdone。
Inpointoffact，however，thenothingnessofactualactionandtherealityoftheentirepurposealone，whicharehereupheld——theseareonallhandsagain“shifted“ordissembled。Themoralactisnotsomethingcontingentandrestricted；itsessentialnatureliesinpureduty。Thispuredutyconstitutesthesoleentirepurpose；andtheact，whatevermaybethelimitationofthecontent，beingtheactualizationofthatpurpose，istheaccomplishmentoftheentireabsolutepurpose。Or，ifagainwetaketherealityinthesenseofnature，whichhaslawsofitsownandstandsoveragainstpureduty，andtakeitinsuchawaythatdutycannotrealizeitslawwithinnature，then，sincedutyassuchistheessentialelement，weare，whenacting，notinfactconcernedabouttheaccomplishmentofpuredutywhichisthewholepurpose；fortheaccomplishmentwouldthenratherhaveasitsendnotpureduty，buttheopposite，viz。reality。Butthereisagaina“shifting“
fromthepositionthatitisnotrealitywithwhichwehavetodo。Forbytheverynotionofmoralaction，puredutyisessentiallyanactiveconsciousness。Actionthusoughtcertainlytotakeplace，absolutedutyoughttobeexpressedinthewholeofnature，and“morallaw“tobecome“naturallaw“。
If，then，weallowthishighestgoodtostandfortheessentiallyreal，consciousnessisaltogethernotinearnestwithmorality。For，inthishighestgood，naturehasnotadifferentlawfromwhatmoralityhas。Moralactionitself，inconsequence，drops，foractiontakesplaceonlyundertheassumptionofanegativeelementwhichistobecancelledbymeansoftheact。Butifnatureconformstothemorallaw，thenassuredlythismorallawwouldbeviolatedbyacting，bycancellingwhatalreadyexists。
Onthatmodeofinterpretation，then，therehasbeenadmittedastheessentialsituationonewhichrendersmoralactionsuperfluousandinwhichmoralactiondoesnottakeplaceatall。Hencethepostulateoftheharmonybetweenmoralityandreality——aharmonypositedbytheverynotionofmoralaction，whichmeansbringingthetwointoagreement——findsonthisview，too，anexpressionwhichtakestheform:——“becausemoralactionistheabsolutepurpose，theabsolutepurposeis——thatmoralactiondonottakeplaceatall“。
Ifweputthesemomentstogether，throughwhichconsciousnesshasmovedinpresentingitsideasofitsmorallife，weseethatitcancelseachoneagaininitsopposite。Itstartsfromthepositionthat，forit，moralityandrealitydonotmakeaharmony；butitisnotinearnestwiththat，forinthemoralactitisconsciousofthepresenceofthisharmony。Butneitherisitinearnestwiththisaction，sincetheactionissomethingindividual；forithassuchahighpurpose，thehighestgood。
This，however，isoncemoremerelyadissemblanceoftheactualfact，fortherebyallactionandallmoralitywouldfalltotheground。Inotherwords，itisnotstrictlyinearnestwithmoralaction；onthecontrary，itreallyfeelsthat，whatismosttobewishedfor，theabsolutelydesirable，isthatthehighestgoodwerecarriedoutandmoralactionsuperfluous。
Fromthisresultconsciousnessmustgoonstillfurtherinitscontradictoryprocess，andmustofnecessityagaindissembletheabolitionofmoralaction。Moralityistheinherentlyessential(Ansich)；inorderthatitmayhaveplace，thefinalendoftheworldcannotbecarriedout；rather，themoralconsciousnessmustexistforitself，andmustfindlyingbeforeitanatureopposingit。Butitmustperse，becompleted。Thisleadstothesecondpostulateoftheharmonyofitselfandsensibility，the“nature“immediatelywithinit。Moralself-consciousnesssetsupitspurposeaspurepurpose，asindependentofinclinationsandimpulses，sothatthisbarepurposehasabolishedwithinitselftheendsofsensibility。Butthiscancellingoftheelementofsenseisnosoonersetupthanitisagaindissembled。Themoralconsciousnessacts，itbringsitspurposeintoreality；andself-conscioussensibility，whichshouldbedoneawaywith，ispreciselythemediatingelementbetweenpureconsciousnessandreality——istheinstrumentusedbytheformerfortherealizationofitself，oristheorgan，andwhatiscalledimpulse，inclinations。Itisthusnotreallyinearnestincancellinginclinationsandimpulses，forthesearejustself-consciousnessmakingitselfactual。
Moreover，theyoughtnottobesuppressed，butmerelytobeinconformitywithreason。Theyare，too，inconformitywithit；formoralactionisnothingelsethanself-realizingconsciousness——consciousnesstakingontheformofanimpulse，i。e。itisimmediatelytherealizedactuallypresentharmonyofimpulseandmorality。But，inpointoffact，impulseisnotonlythisemptyconsciousform，whichmightpossiblyhavewithinitselfaspringofactionotherthantheimpulseinquestion，andbedrivenonbythat。Forsensibilityisakindofnature，whichcontainswithinitselfitsownlawsandspringsofaction:consequently，moralitycannotseriouslymeantobetheincitingmotive(Triebfeder)forimpulses(Triebe)，theangleofinclinationforinclinations。For，sincetheselatterhavetheirownfixedcharacterandpeculiarcontent，theconsciousness，towhichtheyweretoconform，wouldratherbeinconformitywiththem——aconformitywhichmoralself-consciousnessdeclinestoadopt。Theharmonybetweenthetwoisthusmerelyimplicitandpostulated。
Inmoralactiontherealizedorpresentharmonyofmoralityandsensibilitywassetupjustnow，andisnowagain“displaced“。Theharmonyisinamistydistancebeyondconsciousness，wherenothingcananymorebeaccuratelydistinguishedorgrasped；for，tograspthisunity，whichwehavejusttriedtodo，hasprovedimpossible。
Inthismerelyimmanentorimplicitharmony，however，consciousnessgivesupitselfaltogether。
Thisimmanentstateisitsmoralcompletion，wherethestruggleofmoralityandsensibilityhasceased，andthelatterisinconformitytotheformerinawaywhichcannotbemadeout。Onthataccountthiscompletionisagainmerelyadissemblanceoftheactualcase；forinpointoffactmoralitywouldbereallygivingupitselfinthatcompletion，becauseitisonlyconsciousnessoftheabsolutepurposequapurepurpose，i。e。inoppositiontoallotherpurposes。Moralityisboththeactivityofthispurepurpose，andatthesametimetheconsciousnessofrisingabovesensibility，ofbeingmixedupwithsensibilityandofopposingandstrugglingwithit。Thatthismoralcompletionisnottakenseriouslyisdirectlyexpressedbyconsciousnessitselfinthefactthatitshiftsthiscompletionawayintoinfinity，i。e。assertsthatthecompletionisnevercompleted。
Thusitisreallyonlythemiddlestateofbeingincompletethatisadmittedtohaveanyvalue:astateneverthelesswhichatleastissupposedtobeoneofprogresstowardscompletion。Yetitcannotbeso；foradvancinginmoralitywouldreallymeanapproachingitsdisappearance。Forthegoalwouldbethenothingnessabovementioned，theabolitionofmoralityandconsciousnessitself:buttocomeevernearerandnearertonothingmeanstodecrease。Besides，“advancing“would，ingeneral，inthesamewayas“decreasing，“assumedistinctionsofquantityinmorality:butthesearequiteinadmissibleinsuchasphere。Inmoralityastheconsciousnesswhichtakestheethicalendtobepureduty，wecannotthinkatallofdifference，leastofallofthesuperficialdifferenceofquantity:thereisonlyonevirtue，onlyonepureduty，onlyonemorality。
Since，then，itisnotmoralcompletionthatistakenseriously，butratherthemiddlestate，i。e。asjustexplained，theconditionofnomorality，wethuscomebyanotherwaybacktothecontentofthefirstpostulate。Forwecannotperceivehowhappinessistobedemandedforthismoralconsciousnessonthegroundofitsworthinesstobehappy。Itiswellawareofitsnotbeingcomplete，andcannot，therefore，inpointoffact，demandhappinessasadesert，assomethingofwhichitisworthy。Itcanaskhappinesstobegivenmerelyasanactoffreegrace，i。e。itcanonlyaskforhappinessassuchandasasubstantiveelementbyitself；itcannotexpectitexceptastheresultofchanceandcaprice，notbecausethereisanyabsolutereasonoftheabovesort。Theconditionofnon-moralityhereinexpressesjustwhatitis——thatitisconcerned，notaboutmorality，butabouthappinessalone，withoutreferencetomorality。
Bythissecondaspectofthemoralpointofview，theassertionofthefirstaspect，whereindisharmonybetweenmoralityandhappinessispresupposed，isalsocancelled。Onemaypretendtohavefoundbyexperiencethatintheactualpresentthemanwhoismoraloftenfaresbadly，whilethemanwhoisnot，oftencomesoffhappily。Yetthemiddlestateofincompletemorality，theconditionwhichhasprovedtobetheessentialone，showsclearlythatthisperceptionthatmoralityfaresbadly，thissupposedexperienceofit，ismerelyadissemblanceoftherealfactsofthecase。
For，sincemoralityisnotcompleted，i。e。sincemoralityinpointoffactisnot，whatcantherebeinthe“experience“thatmoralityfaresbadly?
Since，atthesametime，ithasturnedoutthatthepointatissueconcernshappinessalone，itismanifestthat，inmakingthecriticism，“themanwithoutmoralitycomesoffwell，“therewasnointentiontoconveytherebythatthereissomethingwronginsuchacase……Thedesignationofanindividualasonedevoidofmoralitynecessarilyfallstotheground，whenmoralityingeneralisincomplete；suchacharacterizationrests，indeed，onpurecaprice。Hencethesenseandcontentofthatjudgmentofexperienceissimplythis，thathappinessassuchshouldnothavefallentosomewhohavegotit，i。e。thejudgmentisanexpressionofenvy，whichcoversitselfupinthecloakofmorality。Thereason，however，whywethinkgoodluck，aswecallit，shouldfalltothelotofothersisgoodfriendship，whichungrudginglygrantsandwishesthem，andwishesitselftoo，thisfavour，thisaccidentofgoodfortune。
(2)TheResolutionofMoralityintoitsOppositeMorality，then，inthemoralconsciousness，isnotcompleted。Thisiswhatisnowestablished。Butitsessenceconsistsinbeingonlywhatiscomplete，andsopuremorality:incompletemoralityis，therefore，impureinotherwords，isImmorality。Moralityitselfthusexistsinanotherbeingthantheactualconcreteconsciousness。Thisotherisaholymorallegislator。
Moralitywhichisnotcompletedinconsciousnessthemoralitywhichisthereasonformakingthosepostulates，means，inthefirstinstance，thatmorality，whenitissetupasactualinconsciousness，standsinrelationtosomethingelse，toanexistence，andthusitselfacquiresothernessordistinction，whencearisesamanifoldpluralityofmoralcommands。Themoralself-consciousnessatthesametime，however，looksonthesemanydutiesasunessential；foritisconcernedwithmerelytheonepureduty，andthispluralityofduties，sofarastheyaredeterminateduties，hasnotruerealityforself-consciousness。Theycanthushavetheirrealtruthonlyinanotherconsciousness，andare(whattheyarenotfortheactualmoralself-consciousness)sacredthroughaholylaw-giver。
Butthis，too，isagainmerelyadissemblingoftheactualfact。Formoralself-consciousnessistoitselftheabsolute，anddutyissimplyandsolelywhatitknowstobeduty。It，however，knowsonlypuredutyasduty:whatisnotsacredinitsviewisnotpersesacredatall，andwhatisnotperse，sacredcannotberenderedsobythebeingthatissacred。Moralconsciousness，further，isnotreallyseriousinallowingsomethingtobemadesacredbyanotherconsciousnessthanitsown。
For，onlythatiswithoutqualificationsacredinitseyeswhichismadesacredthroughitsownaction，andissacredwithinit。Itisthusjustaslittleinearnestintreatingthisotherbeingasaholybeing；forthiswouldmeanthat，withinthatholybeingsomethingwastoattainanessentialsignificance，which，forthemoralconsciousness，i。e。initself，hasnone。
Ifthesacredbeingwaspostulated，inorderthatdutymighthavebindingvaliditywithinthemoralconsciousness，notquapureduty，butasapluralityofspecificduties，thenthismustagainbedissembledandthisotherbeingmustbesolelysacredinsofarasonlypuredutyhasbindingvaliditywithinit。Puredutyhasalso，inpointoffact，bindingvalidityonlyinanotherbeing，notinthemoralconsciousness。Although，withinthelatter，puremoralityseemsalonetoholdgood，stillthismustbeputinanotherform，foritis，atthesametime，anaturalconsciousness。Moralityis，init，affectedandconditionedbysensibility，andthusisnotsomethingsubstantial，butacontingentresultoffreewill；init，however，quapurewill，moralityisacontingencyofknowledge。Takenbyitself，therefore，moralityisinanotherbeing，isself-completeonlyinanotherrealitythantheactualmoralconsciousness。
Thisotherbeing，then，ishereabsolutelycompletemorality，becauseinitmoralitydoesnotstandinrelationtonatureandsensibility。Yettherealityofpuredutyisitsactualizationinnatureandsensibility。Themoralconsciousnessaccountsforitsincompletenessbythefactthatmorality，initscase，hasapositiverelationtonatureandsensibility，sinceitholdsthatanessentialmomentofmoralityisthatmoralityshouldhavesimplyandsolelyanegativerelationtowardsnatureandsensibility。Thepuremoralbeing，ontheotherhand，becausefarabovethestrugglewithnatureandsense，doesnotstandinanegativerelationtothem。Thus，inpointoffact，thepositiverelationtothemaloneremainsinitscase，i。e。thereremainsjustwhatamomentagopassedfortheincomplete，forwhatwasnotmoral。Puremorality，however，entirelycutofffromactualrealitysoaslikewisetobeevenwithoutpositiverelationtoreality，wouldbeanunconsciousunrealabstraction，wheretheverynotionofmorality，whichconsistsinthinkingofpuredutyandinwillinganddoing，wouldbeabsolutelydoneawaywith。Thisotherbeing，sopurelyandentirelymoral，isagain，therefore，meredissemblanceoftheactualfact，andhastobegivenup。
Inthispurelymoralbeing，however，themomentsofthecontradiction，inwhichthissyntheticimaginativeprocessiscarriedon，comeclosertogether。So，likewise，dotheoppositestakenupalternately，nowthisandalsothat，andalsotheother，oppositeswhichareallowedtofollowoneaftertheother，theonebeingconstantlysupplantedbytheother，withouttheseideasbeingbroughttogether。Soclosedotheycome，thatconsciousnessherehastogiveupitsmoralviewoftheworldandretreatwithinitself。
Itknowsitsmoralityasincompletebecauseitisaffectedbyanopposingsensibilityandnature，whichpartlyperturbmoralityassuch，andpartlygiverisetoapluralityofduties，bywhich，inconcretecasesofrealaction，consciousnessfindsitselfembarrassed。Foreachcaseistheconcretefocusofmanymoralrelations，justasanobjectofperceptioningeneralisathingwithmanyqualities。Andsincethedeterminatedutyisitspurpose，ithasacontent；itscontentisapartofthepurpose，andsomoralityisnotpuremorality。Thislatter，then，hasitsrealexistenceinsomeotherbeing。Butsuchrealitymeansnothingelsethanthatmoralityishereself-complete，initselfandforitself——foritself，i。e。ismoralityofaconsciousness:initself，i。e。hasexistenceandactuality。
Inthatfirstincompleteconsciousness，moralityisnotrealizedandcarriedout。Itistheresomethingimmanentandimplicit，inthesenseofamerethought-entity；foritisassociatedwithnatureandsensibility，withtheactualityof[external]existenceandconsciouslife，whichconstitutesitscontent；
andnatureandsensibilityaremorallynothing。Inthesecond，moralityispresentascompleted，andnotintheformofanunrealizedthought-element。Butthiscompletionconsistsjustinthefactthatmoralityhasrealityinaconsciousness，aswellasfreereality，objectiveexistenceingeneral，isnotsomethingempty，butfilledout，fullofcontent。Thatistosay，thecompletionofmoralityisplacedinthis，thatwhatamomentagowascharacterizedasmorallynothingisfoundpresentinmoralityandinherentinit。Itisatonetimetohavevaliditysimplyandsolelyastheunrealizedthought-element，aproductofpureabstraction；but，ontheotherhand，isjustascertainlytohaveinthisformnovalidityatall:itstruenatureistoconsistinbeingopposedtoreality，detachedaltogethertherefrom，andempty，andthenagaintoconsistinbeingactualreality。
(3)TheTruthofMoralSelf-ConsciousnessThesyncretism，orfusion，ofthesecontradictions，whichisexpressedinextensointhemoralattitudeofexperience，collapsesinternally，sincethedistinctiononwhichitrests——，viz。theconceptionofsomethingwhichmustbethoughtandpositedasnecessary，andisyetatthesametimenotessential——passesintoonewhichdoesnotanylongerexisteveninwords。What，attheend，isaffirmedtobesomethingwithdifferentaspects，bothtobenothingandalsoreal，isoneandtheverysame——existenceandreality。Andwhatistobeabsoluteonlyassomethingbeyondactualexistenceandactualconsciousness，andatthesametimetobeonlyinconsciousnessandso，quabeyond，nothingatall——thisabsoluteispuredutyandtheknowledgethatpuredutyistheessentiallyreal。Theconsciousness，whichmakesthisdistinctionthatisnodistinction，whichannouncesactualitytobeatoncewhatisnothingandwhatisreal，pronouncespuremoralitytobeboththeultimatetruthandalsotobedevoidofalltruereality-suchaconsciousnessexpressestogetherinoneandthesamebreathideaswhichitformerlyseparated，anditselfproclaimsthatitisnotinearnestwiththischaracterizationandseparationofthemomentsofselfandinherentreality。
Itshows，onthecontrary，that，whatitannouncesasabsoluteexistenceapartfromconsciousness，itreallykeepsenclosedwithintheselfofself-consciousness；andthat，whatitgivesoutastheabsoluteobjectofthoughtorabsolutelyinherentandimplicit，itjustforthatreasontakestobesomethingwhichhasnotruthatall。
Itbecomescleartoconsciousnessthatplacingthesemomentsapartfromeachotheris“dis-placing“them，isadissemblance，anditwouldbehypocrisywereitreallytokeeptothis。
But，beingpuremoralself-consciousness，itfleesfromthisdiscordancebetweenitswayofimaginingandwhatconstitutesitsessentialnature，fleesfromthisuntruth，whichgivesoutastruewhatitholdstobeuntrue，and，turningawaywithabhorrence，ithastensbackintoitself。Theconsciousness，whichscornssuchamoralideaoftheworld，ispureConscience(Gewissen):itis，initsinmostbeing，simplyspiritconsciouslyassuredor“certain“(gewiss)ofitself，spiritwhichactsdirectlyinthelightofthisassurance，whichactsconscientiously(gewissenhaft)，withouttheinterventionofthoseideas，andfindsitstruenatureinthisdirectimmediacy。
While，however，thissphereofdissemblanceisnothingelsethanthedevelopmentofmoralself-consciousnessinitsvariousmomentsandisconsequentlyitsreality，sotoothisself-consciousness，byreturningintoitself，willbecome，initsinmostnature，nothingelse。Thisreturningintoitself，indeed，simplymeansthatithascometobeconsciousthatitstruthisapretendedtruth，amerepretence。Asreturningintoitselfitwouldhavetobealwaysgivingoutthispretendedtruthasitsrealtruth，foritwouldhavetoexpressanddisplayitselfasanobjectiveidea；
butitwouldknowallthesamethatthisismerelyadissemblance。Itwouldconsequentlybe，inpointoffact，hypocrisy，anditsabhorrenceofsuchdissemblancewouldbeitselfthefirstexpressionofhypocrisy。
1。Verstellung:ItisnotpossibletobringoutexactlybyanEnglishwordtheverbalplayinvolvedinHegel\'sinterpretationofthestateofmindherediscussed。Hegelhas，inthecourseofhisanalysis，usedthemeaningimpliedinthegeneralterm“stellen“toexplainbycontrastthespecificnuanceofthepurelymoralattitudeconveyedbythetermverstellen。
2。AnexpressionusedbyKantofthe“cosmologicalproof“。
cConscience:
The“BeautifulSoul”:
EvilandtheForgivenessofitTheantinomyinthemoralviewoftheworld—viz。thatthereisamoralconsciousnessandthatthereisnone，orthatthevalidity，thebindingnessofdutyhasitsgroundbeyondconsciousness，andconverselyonlytakeseffectinconsciousness—thesecontradictoryelementshadbeencombinedintheidea，inwhichthenon-moralconsciousnessistopassformoral，itscontingentknowledgeandwilltobeacceptedasfullysufficing，andhappinesstobeitslotasamatterofgrace。Moralselfconsciousnesstookthisself-contradictoryideanotuponitself，buttransferredittoanotherbeing。Butthisputtingoutsideitselfofwhatitmustthinkasnecessaryisasmuchacontradictioninformastheotherwasincontent。Butthatwhichappearsascontradictory，andthatinthedivisionandresolutionofwhichliestheroundofactivitypeculiartothemoralattitude，areinherentlythesame:forpuredutyquapureknowledgeisnothingelsethantheselfofconsciousness，andtheselfofconsciousnessisexistenceandactuality；and，inthesameway，whatistobebeyondactualconsciousnessisnothingelsethanpurethought，is，infact，theself。Becausethisisso，self-consciousness，forusorperse，passesbackintoitself，andbecomesawarethatthatbeingisitsself，inwhichtheactualisatoncepureknowledgeandpureduty。Ittakesitselftobeabsolutelyvalidinitscontingency，tobethatwhichknowsitsimmediateindividualbeingaspureknowledgeandaction，asthetrueobjectiverealityandharmony。
ThisselfofConscience，themodeofspiritimmediatelycertainofitselfasabsolutetruthandobjectivebeing，isthethirdtypeofspiritualself。Itistheoutcomeofthethirdsphereofthespiritualworld，(1)andmaybeshortlycomparedwiththetwoformertypesofself。
Thetotalityoractualitywhichisrevealedasthetruthoftheethicalworld，theworldofthesocialorder，istheselfofaPerson[thelegalself]:itsexistenceliesinbeingrecognizedandacknowledged。Asthepersonistheselfdevoidofsubstance，thisitsexistenceisabstractrealitytoo。Thepersonhasadefinitestanding，andthatdirectlyandimmediately:itsselfisthepointinthesphereofitsexistencewhichisimmediatelyatrest。Thatpointisnottornawayfromitsuniversality；thetwo[theparticularfocusanditsuniversality]arethereforenotinarelationalprocesswithregardtooneanother:theuniversalisinitwithoutdistinction，andisneitherthecontentoftheself，noristheselffilledbyitself。
Thesecondselfisthetruthandoutcomeoftheworldofculture，isspiritthathasrecovereditselfafterandthroughdisruption，isabsolutefreedom。Inthisself，theformerimmediateunityofindividualexistenceanduniversalitybreaksupintoitscomponentelements。Theuniversal，whichremainsatthesametimeapurelyspiritualentity，thestateofrecognitionoruniversalwillanduniversalknowledge—theuniversalisobjectandcontentoftheself，anditsuniversalactuality。
Buttheuniversalhasnottheretheformofexistencedetachedfromtheself:inthismodeofselfitthereforegetsnofilling，nopositivecontent，noworld。
Moralself-consciousness，indeed，letsitsuniversalaspectgetdetached，sothatthisaspectbecomesanatureofitsown；andatthesametimeitretainsthisuniversalitywithinitselfinasupersededform。Butitismerelyagameofdissembling；itconstantlyinterchangesthesetwocharacteristics。IntheformofConscience，withitscertaintyofitself，itfirstfindsthecontenttofilltheformeremptinessofdutyaswellastheemptinessofrightandtheemptyuniversalwill。Andbecausethiscertaintyofselfisatthesametimeimmediacy，itfindsinconsciencedefiniteexistence。
Havingreachedthislevelofitstruth，moralself-consciousnessthenleaves，orrathersupersedes，thisstateofinternaldivisionandself-separation，whencearose“dissemblance“—theseparationofitsinherentbeingfromtheself，ofpureduty，quapurepurpose，fromrealityquaanatureandasensibilityopposedtopurepurpose。Itis，whenthusreturnedintoitself，concretemoralspirit，whichdoesnotmakeforitselfabareabstractstandardoutoftheconsciousnessofpureduty，astandardtobesetupagainstactualconsciouslife；onthecontrary，pureduty，asalsothesensuousnatureopposedtopureduty，aresupersededmoments。Thismodeofspirit，initsimmediateunity，isamoralbeingmakingitselfactual，andanactisimmediatelyaconcreteembodimentofmorality。
Givenacaseofaction；itisanobjectiverealityfortheknowingmind。Thelatter，quaconscience，knowsitinadirectconcretemanner；andatthesametimeitismerelyasconscienceknowsittobe。Whenknowledgeissomethingotherthanitsobject，itiscontingentincharacter。Spirit，however，whichissureofitsself，isnolongeranaccidentalknowledgeofthatkind，isnotawayofproducinginsideitsownbeingideasfromwhichrealityisdivorced。Onthecontrary；sincetheseparationbetweenwhatisessentialandselfhasbeengivenup，acaseofmoralactionfalls，justasitisessentially，directlywithinimmediateconsciouscertainty，thesensible[feeling]formofknowledge，anditisessentiallyonlyasitisinthisformofknowledge。
Action，then，quarealization，isinthiswaythepureformofwill—thebareconversionofrealityinthesenseofagivencase，intoarealitythatisenacted，theconversionofthebarestateofobjectiveknowledgeintooneofknowledgeaboutrealityassomethingproducedandbroughtaboutbyconsciousness。Justassensuouscertaintyisdirectlytakenup，orratherconverted，intotheessentiallifeandsubstanceofspirit，thisothertransformationisalsosimpleandunmediated，atransitionmadethroughthepureconceptionwithoutchangingthecontent，thecontentbeingconditionedbysomeinterestonthepartoftheconsciousnessknowingit。
Furtherconsciencedoesnotbreakupthecircumstancesofthecaseintoavarietyofduties。Itdoesnotoperateasthepositivegeneralmedium，inwhichthemanifoldduties，eachforitself，wouldacquireimmovablesubstantialexistence。Ifitdidso，eithernoactioncouldtakeplaceatall，becauseeachconcretecaseinvolvesoppositioningeneral，and，inthespecificcaseofmorality，oppositionofduties—andhencetherewouldalwaysbeonesideinjured，onedutyviolated，bytheverynatureofconcreteaction:orelse，ifactiondoestakeplace，theviolationofoneoftheconflictingdutieswouldbetheactualresultbroughtabout。Conscienceisratherthenegativesingleunity，itistheabsoluteself，whichdoesawaywiththisvarietyofsubstantialmoralconstituents。Itissimpleactioninaccordancewithduty，actionwhichdoesnotfulfilthisorthatduty，butknowsanddoeswhatisconcretelyright。Itis，therefore，ingeneral，andforthefirsttimeinmoralexperience，moralactionasaction，andintothisthepreviousstageofmereconsciousnessofmoralitywithoutactionhaspassed。
Theconcreteshapewhichtheacttakesmaybeanalysedbyaconsciousprocessofdistinctionintoavarietyofproperties，i。e。inthiscaseintoavarietyofmoralrelationships；andthesemayeitherbeeachexpresslyheldtobeabsolute(aseachmustbeifitistobeduty)or，again，subjectedtocomparisonandcriticism。Inthesimplemoralactionarisingfromconscience，dutiesaresopiledandcommingledthattheisolatedindependenceofalltheseseparateentitiesisimmediatelydestroyed，andtheprocessofcriticallyconsideringandworryingaboutwhatourdutyis
Transferinterrupted！
scientiousmindisawareofthisnature，of“thefact“andofitsrelationthereto，andknowsitisnotacquaintedtothefullandcompleteextentrequirewiththesituationinwhichitsactiontakesplace，andknowsthatitspretenceofconscientiouslyweighingandconsideringallthecircumstancesisfutile。Thisacquaintancewithandconsiderationofallthecircumstances，however，arenotentirelyabsent:buttheyaremerelypresentasamoment，assomethingwhichisonlyforothers:andtheconscientiousmindholdsitsincompleteknowledgetobesufficientandcomplete，becauseitisitsownknowledge。
Inasimilarwaytheprocessisconstitutedinconnexionwiththeuniversalityoftheessentialprinciple，thatis，withthecharacterizationofthecontentasdeterminedthroughpureconsciousness。Conscience，whenitgoesontoact，takesuparelationtothevarioussidesofthecase。Thecasebreaksupintoseparateelements，andtherelationofpureconsciousnesstowardsitdoesthesame:wherebythemultiplicitycharacteristicofthecasebecomesamultiplicityofduties。
Conscienceknowsthatithastoselectanddecideamongstthem；fornoneofthemspecifically，initscontent，isanabsoluteduty；onlypuredutyisso。Butthisabstractentityhas，initsrealization，cometodenoteself-consciousego。Spiritcertainofitselfisatrestwithinitselfintheformofconscience，anditsrealuniversality，itsduty，liesinitspureconvictionconcerningduty。Thispureconvictionassuchisasemptyaspureduty，pureinthesensethatnothingwithinit，nodefinitecontent，isduty。Action，however，hastotakeplace，theindividualmustdeterminetodosomethingorother；andspiritwhichiscertainofitself，inwhichtheinherentprinciplehasattainedthesignificanceofself-consciousego，knowsithasthisdetermination，thisspecificcontent，intheimmediatecertaintyofitsownself。Thiscertainty，beingadeterminationandacontent，is“natural“
consciousness，i。e。thevariousimpulsesandinclinations。
(1)Conscienceasthefreedomoftheselfwithinitself；TheRealityofDuty:
convictionConscienceadmitsnocontentasabsoluteforit，becauseitisabsolutenegativityofallthatisdefinite。Itdeterminesfromitselfalone。Thecircleoftheself，however，withinwhichdeterminatenessassuchfalls，isso-called“sensibility“:inordertogetacontentoutoftheimmediatecertaintyofself，thereisnootherelementtobefoundexceptsensibility。
Everythingthatinpreviousmodesofexperiencewaspresentedasgoodorbad，lawandright，issomethingotherthanimmediatecertaintyofself；itisauniversal，whichisnowarelativeentity，anexistence-for-another。Or，lookedatotherwise，itisanobjectwhich，whileconnectingandrelatingconsciousnesswithitself，comesbetweenconsciousnessanditsownpropeltruth，andinsteadofthatobjectbeingtheimmediacyofconsciousness，itrathercutsconsciousnessofffromitself。
Forconscience，however，certaintyofselfisthepure，direct，andimmediatetruth:andthistruthisthusitsimmediatecertaintyofselfpresentedascontent；i。e。itstruthisaltogetherthecapriceoftheindividual，andtheaccidentalcontentofhisunconsciousnaturalexistence[hissensibility]。
Thiscontentatthesametimepassesforessentialmoralreality，forduty。Forpureduty，aswasfoundwhentestingandexamininglaws，(3)isutterlyindifferenttoeverycontent，andgetsalongwithany。Hereithasatthesametimetheessentialformofself-existence，ofexistingonitsownaccount:andthisformofindividualconvictionisnothingelsethanthesenseoftheemptinessOfpureduty，andtheconsciousnessthatthisismerelyamoment，thatitssubstantialityisapredicatewhichfindsitssubjectintheindividual，whosecapricegivespuredutycontent，canconnecteverycontentwiththisform，andattachitsfeelingofconscientiousnesstoanycontent。
Anindividualincreaseshispropertyinacertainway。Itisadutythateachshouldseetothemaintenanceofhimselfandfamily，andnolessensurethepossibilityofhisbeingserviceabletohisneighboursandofdoinggoodtothosestandinginneed。Theindividualisawarethatthisisaduty，forthiscontentisdirectlycontainedinthecertaintyhehasofhimself。Heperceives，further，thathefulfilsthisparticulardutyinthisparticularcase。Otherpeoplepossiblyconsiderthespecificwayheadoptsasfraud:theyholdbyothersidesoftheconcretecasepresented，whileheholdsfirmlytothisparticularsideofitbythefactofhisbeingconsciousthattheincreaseofpropertyisapureandabsoluteduty。
Inthesamewaythereisfulfilledbytheindividual，asaduty，whatotherpeoplecallviolenceandwrong-doing—thedutyofassertingone\'sindependenceagainstothers:and，again，thedutyofpreservingone\'slife，andthepossibilityofbeingusefultoone\'sneighbours。Otherscallthiscowardice，butwhattheycallcouragereallyviolatesboththeseduties。Butcowardicemustnotbesostupidandclumsyasnottoknowthatthemaintenanceoflifeandthepossibilityofbeingusefultoothersareduties—soineptasnottobeconvincedofthedutifulnessofitsaction，andnottoknowthatdutifulnessconsistsinknowledge。Otherwiseitwouldcommitthestupidityofbeingimmoral。Sincemoralityliesintheconsciousnessofhavingfulfilledone\'sduty，thiswillnotbelackingwhentheactioniswhatiscalledcowardiceanymorethanwhenitiswhatiscalledcourage。Astheabstractioncalled“duty“iscapableofeverycontent，itisquiteequaltothatofcowardice。Theagentknowswhathedoestobeduty，andsinceheknowsthis，andconvictionastodutyisjustdutifulness，heisthusrecognizedandacknowledgedbyothers。Theacttherebybecomesacceptedasvalidandhasactualexistence。
(1)TheUniversalityofConscienceItisofnoavailtoobjecttothisfreedom—whichputsanyandeverykindofcontentintothisuniversalinertreceptacleofpuredutyandpureknowledge—byassertingthatanothercontentoughttohavebeenputthere。Forwhateverthecontentbe，eachcontenthasuponitthestainofdeterminatenessfromwhichpureknowledgeisfree，whichpureknowledgecandespisejustasreadilyasitcantakeupeverydeterminatenessinturn。Everycontent，throughitsbeingdeterminate，standsonthesamefootingwitheveryother，eventhoughitseemstohavepreciselythecharacterthattheparticularityinthecontentiscancelled。Itmaywellseem—sinceinconcretecasesdutybreaksregularlyintoopposition，and，bydoingso，sunderstheoppositesindividualityanduniversality—thattheduty，whosecontentistheuniversalassuch，containsonthataccount，ipsofacto，thenatureofpureduty，andthatthusformandcontentarehereentirelyinaccord。Onthisview，itmightseemthat，e。g。actingfortheuniversalgood，forwhatisthebestforall，istobepreferredtoactingforwhatisthebestfortheindividual。Butthisuniversaldutyispreciselywhatispresentasself-containedactualsubstance，intheformof[established]lawandright，andholdsgoodindependentlyoftheindividual\'sknowledgeandconvictionaswellasofhisimmediateinterest。Itisthuspreciselythatagainsttheformofwhichmoralityasawholeisdirected。Asregardsitscontent，however，thistooisdeterminateincharacter，insofarasthe“universallybest“
isopposedtothe“individualbest“。Consequently，itslawisonefromwhichconscienceknowsitselftobeabsolutelyfree，anditgivesitselftheabsoluteprivilegetoaddandpare，toneglectaswellasfulfilit。
Then，again，theabovedistinctionofdutytowardstheindividualanddutytowardstheuniversalisnotsomethingfixedandfinal，whenwelookatthenatureoftheoppositioninquestion。Onthecontrary，whattheindividualdoesforhimselfistotheadvantageoftheuniversalaswell。Themorehelooksafterhisowngood，notonlyistherethegreaterpossibilityofhisusefulnesstoothers:hisveryrealityconsistsmerelyinhislivingandexistinginconnexionwithothers。Hisindividualenjoymentmeansultimatelyandessentiallyputtingwhatishisownatthedisposalofothers，andhelpingthemtosecuretheirenjoyment。Infulfillingdutytoindividuals，andhencedutytoself，dutytothegeneralthusalsogetsfulfilled。Weighing，considering，comparingduties，shouldthisappearhere，wouldtakethelineofcalculatingtheadvantagewhichthegeneralwouldgetfromanygivenaction。Buttherecanbenosuchprocess；partlybecausemoralitywouldtherebybehandedovertotheinevitablecontingencycharacteristicofmere“insight“；partlybecauseitispreciselythenatureofconsciencetohavedonewithallthiscalculatingandweighingofduties，andtodecidedirectlyfromitselfwithoutanysuchreasons。
Inthisway，then，conscienceactsandmaintainsitselfintheunityofitsessentialbeinganditsobjectiveexistenceforitself，intheunityofpurethoughtandindividuality:itisspiritcertainofitself，whichinherentlypossessesitsowntruth，withinitself，initsknowledge，aknowledgeinthesenseofknowledgeofitsduty。Itmaintainsitsbeingthereinbythefactthatthepositiveelementintheact，thecontentaswellasformofdutyandtheknowledgeofduty，belongtotheself，tothecertaintyofitself。What，however，seekstocomebeforetheselfwithaninherentbeingofitsownisheldtobenottrulyreal，merelyatranscendedelement，onlyamoment。Consequently，itisnotuniversalknowledgeingeneralthathasavalue，butwhatisknownofthecircumstances。Itputsintoduty，whichistheuniversalimmanentessence，thecontentwhichitderivesfromitsnaturalindividuality；forthecontentisonethatispresentinitsownbeing。Thiscontent，invirtueoftheuniversalmediumwhereinitexists，becomesthedutywhichitcarriesout，andemptypuredutyis，throughthisveryfact，affirmedtobesomethingtranscended，amoment。Thiscontentisitsemptiness，transcendedandcancelled，i。e。isthefulfillingofpureduty。
Butatthesametimeconscienceisdetachedfromeverypossiblecontent。Itabsolvesitselffromeveryspecificduty，whichwouldtrytopassforalaw。Inthestrengthofitscertaintyofitself，ithasthemajestyofabsoluteself-sufficiency，ofabsolutearpklatobindortoloose。Thisself-determinationisatonce，therefore，absoluteconformitytoduty。Dutyistheknowledgeitself；
thispureandsimpleselfhood，however，istheimmanentprincipleandessence；forthisinherentprincipleispureself-identity，andself-identityliesinthisconsciousness。
Thispureknowledgeisimmediatelyobjective，isexistence-for-another；for，quapureself-identity，itisimmediacy，itisobjectivebeing。Thisbeing，however，isatthesametimepureuniversality，theselfhoodofall:inotherwords，actionisacknowledged，andhenceactual。Thisbeingformstheelementbywhichconsciencedirectlystandsonafootingofequalitywitheveryself-consciousness；
andthisrelationmeansnotanabstractimpersonallaw，buttheselfofconscience。
Inthatthisrightwhichconsciencedoesisatthesametime，however，afactforothers，adisparityseemstoaffectconscience。Thedutywhichitfulfilsisadeterminatecontent；thatcontentis，nodoubt，theselfofconsciousness，andsoitsknowledgeofitself，itsidentitywithitsself。Butwhenfulfilled，whenplantedinthegeneralelementofexistence，thisidentityisnolongerknowledge，nolongerthisprocessofdistinctionwhichdirectlyandatthesametimedoesawaywithitsdistinctions。Rather，inthesphereofhedistinctionissetupassubsistent，andtheactisadeterminatespecificone，notidenticalwiththeelementofeverybody\'sself-consciousness，andhencenotnecessarilyacknowledgedandrecognized。Bothaspects，consciencequaacting，andthegeneralconsciousnessacknowledgingthisacttobeduty，standequallyloosefromthespecificcharacterbelongingtothisdeed。Onaccountofthisfreedomanddetachment，therelationofthetwowithinthecommonmediumoftheirconnexionisratherarelationshipofcompletedisparity—
asaresultofwhich，theconsciousness，whichisawareoftheact，findsitselfincompleteuncertaintyregardingthespiritwhichdoestheactandis“certainofitself“。Thisspiritactsandplacesinexistenceadeterminatecharacteristic；othersholdtothisexistence，asitstruth，andarethereincertainofthisspirit；ithasthereinexpressedwhatittakestobeitsduty。Butitisdetachedandfreefromanyspecificduty；ithas，therefore，leftthepointwhereotherpeoplethinkitactuallytobe；andthisverymediumofexistenceanddutyasinherentlyexistingareheldbyittobemerelytransitorymoments。Whatitthusplacesbeforethem，italso“displaces“again，orratherhas，eoipso，immediately“displaced“。Foritsrealityis，forit，notthedutyanddeterminatecontentthusputforward，butratheristherealitywhichithasinitsabsolutecertaintyofitself。
Theotherself-consciousnessesdonotknow，then，whetherthisparticularconscienceismorallygoodoriswicked；or，rather，notmerelycantheynotknowthisconscience，buttheymusttakeittobealsowicked。Forjustasitstandsloosetothedeterminatecontentofduty，anddetachedfromdutyasinherentlyexisting，sodotheylikewise。Whatitplacesbeforethem，theythemselvesknowhowto“displace“ordissemble:itissomethingexpressingmerelytheselfofanotherindividual，nottheirown:theydonotmerelyknowthemselvestobedetachedandfreefromit，buthavetoresolveandanalyseitwithintheirownconsciousness，reduceittonothingnessbyjudgmentsandexplanationsinordertopreservetheirownself。
Buttheactofconscienceisnotmerelythisdeterminationofexistence，adeterminatecontentforsakenbythepureself。Whatistobebindingandtoberecognizedasduty，onlyissothroughknowledgeandconvictionastoitsbeingduty，byknowledgeofselfinthedeeddone。Whenthedeedceasestohavethisselfinit，itceasestobewhatisaloneitsessentialnature。Itsexistence，ifdesertedbythisconsciousnessofself，wouldbeanordinaryreality，andtheactwouldappeartousawayoffulfillingone\'spleasureanddesire。Whatoughttoexisthashereessentialityonlybyitsbeingknowntobeindividualitygivingitselfexpression。Anditsbeingthusknowniswhatisacknowledgedandrecognizedbyothers，andisthatwhichassuchoughttohaveexistence。
Theselfentersexistenceasself。Thespiritwhichiscertainofitselfexistsassuchforothers；itsimmediateactisnotwhatisvalidandreal；whatisacknowledgedbyothersis，notthedeterminateelement，nottheinherentbeing，butsolelyandsimplytheselfknowingitselfassuch。Theelementwhichgivespermanenceandstabilityisuniversalself-consciousness。Whatentersthiselementcannotbetheeffectoftheact:thelatterdoesnotlastthere，andacquiresnopermanence:onlyself-consciousnessiswhatisrecognizedandgainsconcretereality。
Hereagain，(4)then，weseeLanguagetobetheforminwhichspiritfindsexistence。Languageisself-consciousnessexistingforothers；itisself-consciousnesswhichassuchisthereimmediatelypresent，andwhichinitsindividualityisuniversal。Languageisselfseparatingitselffromitself，whichasthepureegoidenticalwithegobecomesanobjecttoitself，whichatoncemaintainsitselfinthisobjectiveformasthisactualself，andatthesametimefusesdirectlywithothersandistheirself-consciousness。Theselfperceivesitselfatthesametimethatitisperceivedbyothers:andthisperceivingisjustexistencewhichhasbecomeaself。
Thecontent，whichlanguagehashereobtained，isnolongertheselfwefoundintheworldofculture，perverted，perverting，anddistraught。Itisspiritwhich，havingreturnedtoitself，iscertainofitself，certaininitselfofitstruth，orofitsownactofrecognition，andwhichisrecognizedasthisknowledge。Thelanguageoftheethicalspiritofsocietyislaw，andsimplecommandandcomplaint，whichisbutatearshedovernecessity。Moralconsciousness，ontheotherhand，remainsdumb，shutupwithinitsinnerlife；forselfhasnoexistenceasyetinitscase:ratherexistenceandselftherestandasyetonlyinexternalrelationtoeachother。Language，however，comesforwardmerelyasthemediatingelementonlybetweenself-consciousnessesindependentandrecognized；andtheexistentselfmeansimmediatelyuniversalrecognition，meansmanifoldrecognitionandinthisverymanifoldnesssimplerecognition。Whatthelanguageofconsciencecontainsistheselfknowingitselfasessentialreality。Thisaloneiswhatthatlanguageexpresses，andthisexpressionisthetruerealizationof“doing“，ofaction，andisthevalidationoftheact。
Consciousnessexpressesitsconviction:inthisconvictionaloneistheactionduty:itholdsgoodasduty，too，solelybytheconvictionbeingexpressed。Foruniversalself-consciousnessstandsdetachedfromthespecificactwhichmerelyexists:theactquaexistencemeansnothingtoit:whatitholdsofimportanceistheconvictionthattheactisaduty；andthisappearsconcretelyinlanguage。
Torealizetheactmeansherenottranslatingitscontentfromtheformofpurpose，orself-existence，intotheformofabstractreality:itmeanstranslatingitfromtheformofimmediatecertaintyofself，whichtakesitsknowledge，itsself-existence，tobetheessentialfact，intotheformoftheassurancethatconsciousnessisconvincedofitsduty，and，beingconscience，knowsofitselfwhatdutyis。Thisassurancethusguaranteesthatconsciousnessisconvincedofitsconvictionbeingtheessentialfact。
Whethertheassurance，thatitactsfromconvictionofduty，istrue，whetheritreallyisdutywhichisdone—thesequestionsordoubtshavenomeaningasdirectedagainstconscience。Inthecaseofthequestion，whethertheassuranceistrue，itwouldbeassumedthattheinnerattentionisdifferentfromtheoneputforward，i。e。thatthewillingoftheindividualselfcanbeseparatedfromduty，fromthewilloftheuniversalandpureconsciousness:thelatterwillwouldinthatcasebeamatterofwords，whiletheformerwouldbestrictlytherealmovingprincipleoftheact。Butsuchadistinctionbetweentheuniversalconsciousnessandtheindividualselfispreciselywhathasbeencancelled，andthesupersedingofitconstitutesconscience。Immediateknowledgeonthepartofselfwhichiscertainofitselfislawandduty。Itsintention，bybeingitsownintention，iswhatisright。Allthatisrequiredisthatitshouldknowthis，andstateitsconvictionthatitsknowledgeandwillaretheright。Theexpressionofthisassuranceipsofactocancelstheformofitsparticularity。Itrecognizestherebythenecessaryuniversalityoftheself。Inthatitcallsitselfconscience，itcallsitselfpureself-knowledgeandpureabstractwill，i。e。itcallsitselfauniversalknowledgeandwillwhichacknowledgesandrecognizesothers，islikethem—fortheyarejustthispureself-knowledgeandwill—andwhichisonthataccountalsorecognizedbythem。Inthewillingoftheselfwhichiscertainofitself，inthisknowledgeoftheselfastheessentialreality，liestheessenceoftheright。
Whenanyonesays，therefore，heisactingfromconscience，heissayingwhatistrue，forhisconscienceistheselfwhichknowsandwills。Butitisessentialheshouldsayso，forthisselfhastobeatthesametimeuniversalself。Itisnotuniversalinthecontentoftheact:forthiscontentisperseindifferentonaccountofitsbeingspecificanddeterminate。Theuniversalityliesintheformoftheact。Itisthisformwhichistobeaffirmedasreal:theformistheself，whichassuchisactualinlanguage，pronouncesitselftobethetruth，andjustbysodoingacknowledgesallotherselves，andisrecognizedbythem。
Conscience，then，initsmajesticsublimityaboveanyspecificlawandeverycontentofduty，putswhatevercontentitpleasesintoitsknowledgeandwilling。Itismoralgeniusandoriginality，whichknowstheinnervoiceofitsimmediateknowledgetobeavoicedivine；andsinceinsuchknowledgeitdirectlyknowsexistenceaswell，itisdivinecreativepower，whichcontainslivingforceinitsveryconception。Itisinitself，too，divineworship，“serviceofGod“，foritsactionisthecontemplationofthisitsownproperdivinity。
Thissolitaryworship，this“serviceofGod“insolitudeofsoul，isatthesametimeessentially“serviceofGod“ontheartofareligiouscommunity；andpureinwardself-knowledgeandperceptionofselfpasstobeingamomentofconsciousness。(5)Contemplationofitselfisitsobjectiveexistence，andthisobjectiveelementistheutteranceofitsknowledgeandwillasauniversal。Throughsuchexpressiontheselfbecomesestablishedandaccepted，andtheactbecomesaneffectivedeed，adeedcarryingoutadefiniteresult。Whatgivesrealityandsubsistencetoitsdeedisuniversalself-consciousness。When，however，consciencefindsexpression，thisputsthecertaintyofitselfintheformofpureselfandtherebyasuniversalself。
Otherslettheactholdasvalid，owingtotheexplicittermsinwhichtheselfisthusexpressedandacknowledgedtobetheessentialreality。Thespiritandthesubstanceoftheircommunityare，thus，themutualassuranceoftheirconscientiousness，oftheirgoodintentions，therejoicingoverthisreciprocalpurityofpurpose，thequickeningandrefreshmentreceivedfromthegloriousprivilegeofknowingandofexpressing，offosteringandcherishing，astatesoaltogetheradmirable。
Sofarasthissphereofconsciencestilldistinguishesitsabstractconsciousnessfromitsself-consciousness，itslifeismerelyhidinGod。Godisindeedimmediatelypresenttoitsmindandheart，toitsself。Butwhatisrevealed，itsactualconsciousnessandthemediatingprocessofthisconsciousness，is，toit，somethingotherthanthathiddeninnerlifeandtheimmediacyofGod\'spresence。But，withthecompletionofconscience，thedistinctionbetweenitsabstractconsciousnessanditsself-consciousnessisdoneaway。Itknowsthattheabstractconsciousnessisjustthisself，thisindividualself-existencewhichiscertainofitself:thattheverydifferencebetweenthetermsisabolishedintheimmediatenessoftherelationoftheselftotheultimateBeing，which，whenplacedoutsidetheself，istheabstractessence，andaBeingconcealedfromit。Forarelationismediatewhenthetermsrelatedarenotoneandthesame，buteachisadifferenttermfortheother，andisoneonlywiththeotherinsomethirdterm:animmediaterelation，however，means，infact，nothingelsethantheunityoftheterms。Havingrisenabovethemeaninglesspositionofholdingthesedistinctions，whicharenotdistinctionsatall，tobestillsuch，consciousnessknowstheimmediatenessofthepresenceofultimateBeingwithinittobetheunityofthatBeinganditsself:itthusknowsitselftobethelivinginherentreality，andknowsitsknowledgetobeReligion，which，quaknowledgeviewedasanobjectorknowledgewithanobjectiveexistence，istheutteranceofthereligiouscommunionregardingitsownspirit。
Weseethen，here，self-consciousnesswithdrawnintotheinmostretreatsofitsbeing，withallexternality，assuch，goneandvanishedfromit—returnedintotheintuitionofegoasaltogetheridenticalwithego，anintuitionwherethisegoisallthatisessential，andallthatexists。Itisswampedinthisconceptionofitself；forithasbeendriventotheextremelimitofitsextremepositions，andinsuchawaythatthemomentsdistinguished，momentsthroughwhichitisrealorstillconsciousness，arenotmerelyforusthesebareextremes；ratherwhatitisforitself，andwhat，toit，isinherent，andwhatis，forit，existence—allthesemomentshaveevaporatedintoabstractions。Theyhavenolongerstability，nosubstantialexistenceforthisconsciousnessitself。
Everything，thatwashithertoforconsciousnessessential，hasrevertedintotheseabstractions。
Whenclarifiedtothisdegreeoftransparency，consciousnessexistsinitspoorestform，andthepoverty，constitutingitssoleandonlypossession，isitselfaprocessofdisappearance。Thisabsolutecertaintyintowhichthesubstancehasbeenresolvedisabsoluteuntruth，whichcollapseswithinitself；itisabsoluteself-consciousness，inwhichconsciousness[withitsrelationofselfandobject]issubmergedandgoesunder。
Lookingatthissubmergenceanddisappearancefromwithin，theinherentandessentialsubstanceis，forconsciousness，，knowledgeinthesenseofitsknowledge。Beingconsciousness，itissplitupintotheoppositionbetweenitselfandtheobject，whichis，forit，theessentiallyreal。Butthisveryobjectiswhatisperfectlytransparent，isitsself；anditsconsciousnessismerelyknowledgeofitself。Alllifeandallspiritualtruthhavereturnedintothisself，andhavelosttheirdifferencefromtheego。Themomentsofconsciousnessarethereforetheseextremeabstractions，ofwhichnoneholdsitsground，buteachlosesitselfintheotherandproducesit。Wehaveheretheprocessofthe“unhappysoul“，(6)inrestlesschangewithself；inthepresentcase，however，thisisaconsciousexperiencegoingoninsideitself，fullyconsciousofbeingthenotionofreason，whilethe“unhappysoul“abovespokenofwasonlyreasonimplicitly。Theabsolutecertaintyofselfthusfindsitself，quaconsciousness，converteddirectlyintoadyingsound，amereobjectificationofitssubjectivityorself-existence。Butthisworldsocreatedistheutteranceofitsownvoice，whichinlikemannerithasdirectlyheard，andonlytheechoofwhichreturnstoit。Thisreturndoesnotthereforemeanthattheselfisthereinitstruereality(anundfürsich):fortherealis，forit，notaninherentbeing，isnoperse，butitsveryself。Justaslittlehasconsciousnessitselfexistence，fortheobjectiveaspectdoesnotsucceedinbecomingsomethingnegativeoftheactualself，inthesamewayasthisselfdoesnotreachcompleteactuality。Itlacksforcetoexternalizeitself，thepowertomakeitselfathing，andendureexistence。Itlivesindreadofstainingtheradianceofitsinnerbeingbyactionandexistence。Andtopreservethepurityofitsheart，itfleesfromcontactwithactuality，andsteadfastlyperseveresinastateofself-willedimpotencetorenounceaselfwhichisparedawaytothelastpointofabstraction，andtogiveitselfsubstantialexistence，or，inotherwords，totransformitsthoughtintobeing，andcommititselftoabsolutedistinction[thatbetweenthoughtandbeing]。
Thehollowobject，whichitproduces，nowfillsit，therefore，withthefeelingofemptiness。Itsactivityconsistsinyearning，whichmerelylosesitselfinbecominganunsubstantialshadowyobject，and，risingabovethislossandfallingbackonitself，findsitselfmerelyaslost。Inthistransparentpurityofitsmomentsitbecomesasorrow-laden“beautifulsoul“，asitiscalled；itslightdimsanddieswithinit，anditvanishesasashapelessvapourdissolvingintothinair。(7)
Thissilentfusionofthepithlessunsubstantialelementsofevaporatedlifehas，however，stilltobetakenintheothersenseoftherealityofconscience，andinthewayitsprocessactuallyappears。
Consciencehastobeconsideredasacting。Theobjectivemomentinthisphaseofconsciousnesstookabovethedeterminateformofuniversalconsciousness。Theknowingofselfis，quathisparticularself，differentfromtheotherself。Languageinwhichallreciprocallyrecognizeandacknowledgeeachotherasactingconscientiously—thisgeneralequalitybreaksupintotheinequalityofeachindividualexistingforhimself；eachconsciousnessisjustasmuchreflectedoutofitsuniversalityabsolutelyintoitselfasitisuniversal。Bythismeanstherenecessarilycomesabouttheoppositionofindividualitytootherindividualsandtotheuniversal。Andthisrelationanditsprocesswehavetoconsider。
Or，again，thisuniversalityanddutyhavetheabsolutelyoppositesignificance；theysignifydeterminateindividuality，exemptingitselffromwhatisuniversal，individualitywhichlooksonpuredutyasuniversalitythathasappearedmerelyonthesurfaceandisturnedoutwards:“dutyismerelyamatterofwords“，andpassesforthatwhosebeingisforsomethingelse。Conscience，whichinthefirstinstancetakesupmerelyanegativeattitudetowardsduty，quaagivendeterminateduty，knowsitselfdetachedfromit。Butsinceconsciencefillsemptydutywithadeterminatecontentdrawnfromitsownself，itispositivelyawareofthefactthatit，quathisparticularself，makesitsowncontent。Itspureself，asitisemptyknowledge，iswithoutcontentandwithoutdefiniteness。Thecontentwhichitsuppliestothatknowledgeisdrawnfromitsownself，quathisdeterminateself，isdrawnfromitselfasanaturalindividuality。Inaffirmingtheconscientiousnessofitsaction，itisdoubtlessawareofitspureself，butinthepurposeofitsaction—apurposewhichbringsinaconcretecontent—itisconsciousofitselfasthisparticularindividual，andisconsciousoftheoppositionbetweenwhatitisforitselfandwhatitisforothers，oftheoppositionofuniversalityordutyanditsstateofbeingreflectedintoselfawayfromtheuniversal。
(3)EvilandForgivenessWhileinthiswaytheopposition，intowhichconsciencepasseswhenitacts，findsexpressioninitsinnerlife，theoppositionisatthesametimedisparityonitsouterside，inthesphereofexistence—
thelackofcorrespondenceofitsparticularindividualitywithreferencetoanotherindividual。Itsspecialpeculiarityconsistsinthefactthatthetwoelementsconstitutingitsconsciousness—viz。theselfandtheinherentnature(Ansich)—areunequalinvalueandsignificancewithinit；aninequalityinwhichtheyaresodeterminedthatcertaintyofselfistheessentialfactasagainsttheinherentnature，ortheuniversal，whichistakentobemerelyamoment。Overagainstthisinternaldeterminationtherethusstandstheelementofexistence，theuniversalconsciousness；forthislatteritisratheruniversality，duty，thatistheessentialfact，whileindividuality，whichexistsforitselfandisopposedtotheuniversal，hasmerelythevalueofasupersededmoment。ThefirstconsciousnessisheldtobeEvilbytheconsciousnesswhichthusstandsbythefactofduty，becauseofthelackofcorrespondenceofitsinternalsubjectivelifewiththeuniversal；andsinceatthesametimethefirstconsciousnessdeclaresitsacttobecongruencywithitself，tobedutyandconscientiousnessitisheldbythatuniversalconsciousnesstobeHypocrisy。
Thecoursetakenbythisoppositionis，inthefirstinstance，theformalestablishmentofcorrespondencebetweenwhattheevilconsciousnessisinitsownnatureandwhatitexpresslysays。Ithastobemademanifestthatitisevil，anditsobjectiveexistencethusmadecongruentwithitsrealnature；thehypocrisymustbeunmasked。Thisreturnofthediscordance，presentinhypocrisy，intothestateofcorrespondenceisnotatoncebroughttopassbythemerefactthat，aspeopleusuallysay，hypocrisyjustprovesitsreverencefordutyandvirtuethroughassumingtheappearanceofthem，andusingthisasamasktohideitselffromitsownconsciousnessnolessthanfromanother—asif，inthisacknowledgmentandrecognitioninitselfofitsopposite，eoipsocongruencyandagreementwereimpliedandcontained。Yeteventhenitisjustastrulydonewiththisrecognitioninwordsandisreflectedintoself；andintheveryfactofitsusingtheinherentandessentialrealitymerelyassomethingwhichhasasignificanceforanotherconsciousness，thereisreallyimplieditsowncontemptforthatinherentprinciple，andthedemonstrationoftheworthlessnessofthatrealityforall。Forwhatletsitselfbeusedasanexternalinstrumentshowsitselftobeathing，whichhaswithinitnoproperweightandworthofitsown。
Moreover，thiscorrespondenceisnotbroughtabouteitherbytheevilconsciousnesspersistingonesidedlyinitsownstate，orbythejudgmentoftheuniversalconsciousness。Iftheformerdeniesitselfasagainsttheconsciousnessofduty，andmaintainsthatwhatthelatterpronouncestobebaseness，tobeabsolutediscordancewithuniversality，isanactionaccordingtoinnerlawandconscience，then，inthisonesidedassuranceofidentityandconcord，therestillremainsitsdiscordancewiththeother，sincethisotheruniversalconsciousnesscertainlydoesnotbelievetheassuranceanddoesnotacknowledgeit。Inotherwords，sinceonesidedinsistenceononeextremedestroysitself，evilwouldindeedtherebyconfesstobeingevil，butinsodoingwouldatoncecancelitselfandceasetobehypocrisy，andsowouldnotquahypocrisybeunmasked。Itconfessesitself，infact，tobeevilbyassertingthat，whileopposingwhatisrecognizedasuniversal，itactsaccordingtoitsowninnerlawandconscience。Forwerethislawandconsciencenotthelawofitsindividualityandcaprice，itwouldnotbesomethinginward，somethingprivate，butwhatisuniversallyacceptedandacknowledged。When，therefore，anyonesaysheactstowardsothersfromalawandconscienceofhisown，heissaying，inpointoffact，thatheisabusingandwrongingthem。Butactualconscienceisnotthisinsistenceonaknowledgeandawillwhichareopposedtowhatisuniversal；theuniversalistheelementofitsexistence，anditsverylanguagepronouncesitsactiontoberecognizedduty。
Justaslittle，whentheuniversalconsciousnesspersistsinitsownjudgment，doesthisunmaskanddissipatehypocrisy。Whenthatuniversalconsciousnessstigmatizeshypocrisyasbad，base，andsoon，itappeals，inpassingsuchajudgment，toitsownlaw，justastheevilconsciousnessappealstoitslaw。Fortheformerlawmakesitsappearanceinoppositiontothelatter，andtherebyasaparticularlaw。Ithas，therefore，noantecedentclaimovertheotherlaw；ratheritlegitimizesthisotherlaw。Hencetheuniversalconsciousness，byitszealinabusinghypocrisy，doespreciselytheoppositeofwhatitmeanstodo:foritshowsthatitsso-called“trueduty“，whichoughttobeuniversallyacknowledged，issomethingnotacknowledgedandrecognized，andconsequentlyitgrantsotheranequalrightofindependentlyexistingonitsownaccount。
Thisjudgment[ofuniversalconsciousness]，however，has，atthesametime，anothersidetoit，fromwhichitleadsthewaytothedissolutionoftheoppositioninquestion。Consciousnessoftheuniversaldoesnotproceed，quarealandquaacting，todealwiththeevilconsciousness；forthislatter，rather，isthereal。Inopposingthelatter，itisaconsciousnesswhichisnotentangledintheoppositionofindividualanduniversalinvolvedinaction。Itstayswithintheuniversalityofthought，takesuptheattitudeofanapprehendingintelligence，anditsfirstactismerelythatofjudgment。
Throughthisjudgmentitnowplacesitself，aswasjustobserved，alongsidethefirstconsciousness，andthelatterthroughthislikenessbetweenthem，comestoseeitselfinthisotherconsciousness。
Fortheconsciousnessofdutymaintainsthepassiveattitudeofapprehension。Therebyitisincontradictionwithitselfastheabsolutewillofduty，astheselfthatdeterminesabsolutelyfromitself。Itmaywellpreserveitselfinitspurity，foritdoesnotact；itishypocrisy，whichwantstoseethefactofjudgingtakenfortheactualdeed，andinsteadofprovingitsuprightnessandhonestybyactsdoessobyexpressingfinesentiments。Itisthusconstitutedentirelyinthesamewayasthatagainstwhich。thereproachismadeofputtingitsphrasesinplaceofduty。Inbothaliketheaspectofrealityisdistinctfromtheexpressstatements—intheoneowingtotheselfishpurposeoftheaction，intheotherthroughfailuretoactatall，althoughthenecessityofactingisinvolvedintheveryspeakingofduty，fordutywithoutdeedsisaltogethermeaningless。
Theactofjudging，however，hasalsotobelookedatasapositiveactofthoughtandhasapositivecontent:thisaspectmakesthecontradictionpresentintheapprehendingconsciousness，anditsidentitywiththefirstconsciousness，stillmorecomplete。Theactiveconsciousnessdeclaresitsspecificdeedtobeitsduty，andtheconsciousnessthatpassesjudgmentcannotdenythis；fordutyassuchisformvoidofallcontentandcapableofany。Inotherwords，concreteaction，inherentlyimplyingdiversityinitsmanysidedness，involvestheuniversalaspect，whichisthatwhichistakenasduty，justasmuchastheparticular，whichconstitutestheshareandinteresttheindividualhasintheact。Nowthejudgingconsciousnessdoesnotstopattheformeraspectofdutyandrestcontentwiththeknowledgewhichtheactiveagenthasofthis，viz。thatthisishisduty，theconditionandthestatusofhisreality。Itholdsontotheotheraspect，divertstheactintotheinnerrealm，andexplainstheactfromselfishmotivesandfromitsinnerintention，anintentiondifferentfromtheactitself。Aseveryactiscapableoftreatmentinrespectofitsdutifulness，so，too，eachcanbeconsideredfromthisotherpointofviewofparticularity；forasanactitistherealityofanindividual。
Thisprocessofjudging，then，takestheactoutofthesphereofitsobjectiveexistence，andturnsitbackintotheinnersubjectivesphere，intotheformofprivateorindividualparticularity。Iftheactcarriesglorywithit，thentheinnersphereisjudgedasloveoffame。Ifitisaltogetherconformitywiththepositionoftheindividual，withoutgoingbeyondthisposition，andissoconstitutedthattheindividualityinquestiondoesnothavethepositionattachedtoitasanexternalfeature，butthroughitselfsuppliesconcretefillingtothisuniversality，andbythatveryprocessshowsitselftobecapableofahigherstation-thentheinnernatureoftheactisjudgedasambition；andsoon。Since，intheactingeneral，theindividualwhoactscomestoseehimselfinobjectiveform，orgetsthefeelingofhisownbeinginhisobjectiveexistenceandthusattainsenjoyment，thejudgmentontheactfindstheinnernatureofittobeanimpulsetowardspersonalhappiness，eventhoughthishappinessweretoconsistmerelyininnermoralvanity，theenjoymentofasenseofpersonalexcellence，andintheforetasteandhopeofahappinesstocome。
Noactcanescapebeingjudgedinsuchaway；for“dutyforduty\'ssake“，thispurepurpose，issomethingunreal。Whatrealityithasliesinthedeedofsomeindividuality，andtheactiontherebyhasinittheaspectofparticularity。Noheroisaherotohisvalet，not，however，becausetheheroisnotahero，butbecausethevaletis—thevalet，withwhomtheherohastodo，notasahero，butasamanwhoeats，drinks，anddresses，who，inshort，appearsasaprivateindividualwithcertainpersonalwantsandideasofhisown。Inthesameway，thereisnoactinwhichthatprocessofjudgmentcannotopposethepersonalaspectoftheindividualitytotheuniversalaspectoftheact，andplaythepartofthe“moral“valettowardstheagent。(8)
Theconsciousness，thatsopassesjudgment，isinconsequenceitselfbaseandmean，becauseitdividestheactup，andproducesandholdstotheact\'sself-discordance。Itis，furthermore，hypocrisy，becauseitgivesoutthiswayofjudging，notasanotherfashionofbeingwicked，butasthecorrectconsciousnessoftheact；setsitselfup，initsunreality，inthisvanityofknowingwellandbetter，farabovethedeedsitdecries；andwantstofinditsmerewordswithoutdeedstakenforanadmirablekindofreality。
Onthisaccount，then，puttingitselfonalevelwiththeagentonwhomitpassesjudgment，itisrecognizedbythelatterasthesameashimself。Thislatterdoesnotmerelyfindhimselfapprehendedassomethingaliento，anddiscordantwith，thatother:butratherfindstheotherinitspeculiarconstitutivecharacteridenticalwithhimself。Seeingthisidentityandgivingthisexpression，heopenlyconfesseshimselftotheother，andexpectsinlikemannerthattheother，havinginpointoffactputitselfonthesamelevel，willrespondinthesamelanguage，willthereingivevoicetothisidentity，andthatthusthestateofmutualrecognitionwillbebroughtabout。Hisconfessionisnotanattitudeofabasementorhumiliationbeforetheother，isnotthrowinghimselfaway。Fortogivethematterexpressioninthiswayhasnottheone-sidedcharacterwhichwouldfixandestablishhisdisparitywiththeother:onthecontrary，itissolelybecauseofseeingtheidentityoftheotherwithhimthathegiveshimselfutterance。Inmakinghisconfessionheannounces，fromhisside，theircommonidentity，anddoessoforthereasonthatlanguageistheexistenceofspiritasanimmediateself。Hethusexpectsthattheotherwillmakeitsowncontributiontothismannerofexistence。
