Thisunstabledivinerevelmustcometorestasanobject，andtheenthusiasm，whichdidnotreachconsciousness，mustproduceaworkwhichconfrontsitasthestatuestandsoveragainsttheenthusiasmoftheartistinthepreviouscase，—aworkindeedthatisequallycompleteandfinished，yetnotasaninherentlylifelessbutasalivingself。SuchacultistheFestivalwhichmanmakesinhisownhonour，thoughnotyetimpartingtoacultofthatkindthesignificanceoftheAbsoluteBeing；foritistheultimateBeingthatisfirstrevealedtohim，notyetSpirit—notsuchaBeingasessentiallytakesonhumanform。Butthiscultprovidesthebasisforthisrevelation，andlaysoutitsmomentsindividuallyandseparately。ThusweheregettheabstractmomentofthelivingembodimentofultimateBeing，justasformerlywehadtheunityofbothinthestateofunconstrainedemotionalfervency。Intheplaceofthestatuemanthusputshimselfasthefigureelaboratedandmouldedforperfectlyfreemovement，justasthestatueistheperfectlyfreestateofquiescence。Ifeveryindividualknowshowtoplaythepartatleastofatorchbearer，oneofthemcomesprominentlyforwardwhoistheveryembodimentofthemovement，thesmoothelaboration，thefluentenergyandforceofallthemembers。Heisalivelyandlivingworkofart，whichmatchesstrengthwithitsbeauty；andtohimisgiven，asarewardforhisforceandenergy，theadornment，withwhichthestatuewashonoured[intheformertypeofreligion]，andthehonourofbeing，amongsthisownnation，，insteadofagodinstone，thehighestbodilyrepresentationofwhattheessentialBeingofthenationis。
Inboththerepresentations，whichhavejustcomebeforeus，thereispresenttheunityofself-consciousnessandspiritualBeing；buttheystilllacktheirduebalanceandequilibrium。Inthecaseofthebacchic(5)revellingenthusiasmtheselfisbesideitself；inbodilybeautyofformitisspiritualBeingthatisoutsideitself。Thedimobscurityofconsciousnessintheonecaseanditswildstammeringutterance，mustbetakenupintothetransparentexistenceofthelatter；andtheclearbutspiritlessformofthelatter，intotheemotionalinwardnessoftheformer。Theperfectelementinwhichtheinwardnessisasexternalastheexternalityisinward，isonceagainLanguage。Butitisneitherthelanguageoftheoracle，entirelycontingentinitscontentandaltogetherindividualincharacter；norisittheemotionalhymnsunginpraiseofamerelyindividualgod；norisitthemeaninglessstammerofdeliriousbacchanticrevelry。Ithasattainedtoitsclearanduniversalcontentandmeaning。Itscontentisclear，fortheartificerhaspassedoutofthepreviousstateofentirelysubstantialenthusiasm，andworkedhimselfintoadefiniteshape，whichishisownproperexistence，permeatedthroughallitsmovementsbyself-conscioussoul，andisthatofhiscontemporaries。Itscontentisuniversal，forinthisfestival，whichistothehonourofman，therevanishestheonesidednesspeculiartofiguresrepresentedinstatues，whichmerelycontainanationalspirit，adeterminatecharacterofthegodhead。Thefinelybuiltwarriorisindeedthehonourandgloryofhisparticularnation；butheisaphysicalorcorporealindividualityinwhicharesunkoutofsighttheexpanseandtheseriousnessofmeaning，andtheinnercharacterofthespiritwhichunderliestheparticularmodeoflife，thepeculiarpetitions，theneedsandthecustomsofhisnation。
Inrelinquishingallthisforcompletecorporealembodiment，spirithaslaidasidetheparticularimpressions，thespecialtonesandchordsofthatnaturewhichit，astheactualspiritofthenation，includes。Itsnation，therefore，isnolongerconsciousinthisspiritofitsspecialparticularcharacter，butratherofhavinglaidthisaside，andoftheuniversalityofitshumanexistence。
1。The“Light“oftheworld。
2。AsfoundinthemysteriesofDemeter。
3。AsfoundinthemysteriesofBacchusandDionysus。
4。TheMaenads；cp。Euripides，Bacchae。
5。AsdistinctfromtheworshipofApollo。
cTheSpiritualWorkofArtTHEnationalspirits，whichbecomeconsciousoftheirbeingintheshapeofsomeparticularanimal，coalesceintoonesinglespirit。(1)ThusitisthattheseparateartisticallybeautifulnationalspiritscombinetoformaPantheon，theelementandhabitationofwhichisLanguage。Pureintuitionofselfinthesenseofuniversalhumannaturetakes，whenthenationalspiritisactualized，thisform:
thenationalspiritcombineswiththeothers(whichwithitconstitute，throughnatureandnaturalconditions，onepeople)，inacommonundertaking，andforthistaskbuildsupacollectivenation，and，withthat，acollectiveheaven。Thisuniversality，towhichspiritattainsinitsexistence，is，nevertheless，merelythisfirstuniversality，which，tobeginwith，startsfromtheindividualityofethicallife，hasnotyetovercomeitsimmediacy，hasnotyetbuiltupasinglestateoutoftheseseparatenationalelements。Theethicallifeofanactualnationalspiritrestspartlyontheimmediateconfidingtrustoftheindividualsinthewholeoftheirnation，partlyinthedirectsharewhichall，inspiteofdifferencesofclass，takeinthedecisionsandactsofitsgovernment。Intheunion，notinthefirstinstancetosecureapermanentorderbutmerelyforacommonact，thatfreedomofparticipationonthepartofeachandallisforthenoncesetaside。Thisfirstcommunityoflifeis，therefore，anassemblageofindividualitiesratherthanthedominionandcontrolofabstractthought，whichwouldrobtheindividualsoftheirself-consciousshareinthewillandactofthewhole。
Theassemblyofnationalspiritsconstitutesacircleofformsandshapes，whichnowembracesthewholeofnature，aswellasthewholeethicalworld。TheytooareunderthesupremecommandratherthanthesupremedominionoftheOne。Bythemselves，theyaretheuniversalsubstancesembodyingwhattheself-consciousessentialrealityinherentlyisanddoes。This，however，constitutesthemovingforce，and，inthefirstinstance，atleastthecentre，withwhichthoseuniversalentitiesareconcerned，andwhich，tobeginwith，seemstouniteinamerelyaccidentalwayallthattheyvariouslyaccomplish。ButitisthereturnofthedivineBeingtoself-consciousnesswhichalreadycontainsthereasonthatself-consciousnessformsthecentreforthosedivineforces，andconcealstheiressentialunityinthefirstinstanceundertheguiseofafriendlyexternalrelationbetweenbothworlds。
Thesameuniversality，whichbelongstothiscontent，attachesnecessarilyalsotothatformofconsciousnessinwhichthecontentappears。Itisnolongertheconcreteactsofthecult；itisanactionwhichisnotindeedraisedasyettothelevelofthenotion，butonlytothatofideas，thesyntheticconnexionofself-consciousandexternalexistence。Theelementinwhichthesepresentedideasexist，language，istheearliestlanguage，theEpicassuch。，whichcontainstheuniversalcontent，atanyrateuniversalinthesenseofcompletenessoftheworldpresented，thoughnotinthesenseofuniversalityofthought。TheMinstrelistheindividualandactualspiritfromwhom，asasubjectofthisworld，itisproduced，andbywhomitisborne。His“pathos“isnotthedeafeningpowerofnature，butMnemosyne，Recollection，agraduallyevolvedinwardness，thememoryofanessentialmodeofbeingoncedirectlypresent。Heistheorganandinstrumentwhosecontentispassingaway；itisnothisownselfwhichisofanyaccount，buthismuse，hisuniversalsong。What，however，ispresentinfact，hastheformofaninferentialprocess，wheretheoneextremeofuniversality，theworldofgods，isconnectedwithindividuality，theminstrel，throughthemiddletermofparticularity。Themiddletermisthenationinitsheroes，whoareindividualmenliketheminstrel，butonlyideallypresented，andtherebyatthesametimeuniversallikethefreeextremeofuniversality，thegods。
InthisEpic，then，whatisinherentlyestablishedinthecult，therelationofthedivinetothehuman，issetforthanddisplayedasawholetoconsciousness。Thecontentisan“act“(2)oftheessentialBeingconsciousofitself。Actingdisturbsthepeaceofthesubstance，andawakenstheessentialBeing；andbysodoingitssimpleunityisdividedintoparts，andopenedupintothemanifoldworldofnaturalpowersandethicalforces。Theactistheviolationofthepeacefulearth；itisthetrenchwhich，vivifiedbythebloodoftheliving，callsforththespiritsofthedeparted，whoarethirstingforlife，andwhoreceiveitintheactionofself-consciousness。(3)Therearetwosidestothebusinesstheuniversalactivityisconcernedtoaccomplish:thesideoftheself-invirtueofwhichitisbroughtaboutbyacollectionofactualnationswiththeprominentindividualitiesattheheadofthem；andthesideoftheuniversal—invirtueofwhichitisbroughtaboutbytheirsubstantialforces。Therelationofthetwo，however，took，aswesawjustnow，thecharacterofbeingthesyntheticconnexionofuniversalandindividual，i。e。ofbeingaprocessofidealpresentation。Onthisspecificcharacterdependsthejudgmentregardingthisworld。
Therelationofthetwois，bythismeans，acomminglingofboth，whichillogicallydividestheunityoftheaction，andinaneedlessfashionthrowstheactfromonesideovertotheother。Theuniversalpowershavetheformofindividualbeings，andthushaveinthemtheprinciplefromwhichactioncomes；whentheyeffectanything，therefore，thisseemstoproceedasentirelyfromthemandtobeasfreeasinthecaseofmen。Hencebothgodsandmenhavedoneoneandthesamething。Theseriousnesswithwhichthosedivinepowersgotoworkisridiculouslyunnecessary，sincetheyareinpointoffactthemovingforceoftheindividualitiesengagedintheacts；whilethestrainandtoilofthelatteragainisanequallyuselesseffort，sincetheformerdirectandmanageeverything。Overzealousmortalcreatures，whoareasnothing，areatthesametimethemightyselfthatbringsintosubjectiontheuniversalbeings，offendsthegods，andprocuresforthemactualrealityandaninterestinacting。Justas，conversely，thesepowerlessgods，theseimpotentuniversalbeings，whoprocuretheirsustenancefromthegiftsofmenandthroughmenfirstgetsomethingtodo，arethenaturalinnerprincipleandthesubstanceofallevents，asalsotheethicalmaterial，andthe“pathos“ofaction。Iftheircosmicnaturesfirstgetrealityandasphereofeffectualoperationthroughthefreeselfofindividuality，itisalsothecasethattheyaretheuniversal，whichwithdrawsfromandavoidsthisconnexion，remainsunrestrictedandunconstrainedinitsowncharacter，and，bytheunconquerableelasticityofitsunity，extinguishestheatomicsinglenessoftheindividualactingandhisvariousfeatures，preservesitselfinitspurity，anddissolvesallthatisindividualinthecurrentofitsowncontinuity。
Justasthegodsfallintothiscontradictoryrelationwiththeantitheticnaturehavingtheformofself，inthesamewaytheiruniversalitycomesintoconflictwiththeirownspecificcharacterandtherelationinwhichitstandstoothers。Theyaretheeternalandresplendentindividuals，whoexistintheirowncalm，andareremovedfromthechangesoftimeandtheinfluenceofalienforces。Buttheyareatthesametimedeterminateelements，particulargods，andthusstandinrelationtoothers。Butthatrelationtoothers，which，invirtueoftheoppositionitinvolves，isoneofstrife，isacomicself-forgetfulnessoftheireternalnature。Thedeterminatenesstheypossessisrootedinthedivinesubsistence，andinitsspecificlimitationhastheindependenceofthewholeindividuality；
owingtothiswhole，theircharactersatoncelosethesharpnessoftheirdistinctivepeculiarity，andintheirambiguityblendtogether。
Onepurposeoftheiractivityandtheiractivityitself，beingdirectedagainstan“other“andsoagainstaninvincibledivineforce，areacontingentandfutilepieceofbravado，whichpassesawayatonce，andtransformsthepretenceofseriousnessintheactintoaharmless，self-confidentpieceofsportwithnoresultandnoissue。If，however，inthenatureoftheirdivinity，thenegativeelement，thespecificdeterminatenessofthatnature，appearsmerelyastheinconsistencyoftheiractivity，andasthecontradictionbetweenthepurposeandresult，andifthatindependentself-confidenceoutweighsandoverbalancestheelementofdeterminateness，then，bythatveryfact，thepureforceofnegativityconfrontsandopposestheirnature，andmoreoverwithapowertowhichitmustfinallysubmit，andoverwhichitcaninnowayprevail。Theyaretheuniversal，andthepositive，asagainsttheindividualselfofmortals，whichcannotholdoutagainsttheirpowerandmight。Buttheuniversalself，forthatreason，hoversoverthem[thegodsinHomer]andoverthiswholeworldofimaginationtowhichtheentirecontentbelongs；andisforthemtheunintelligiblevoidofNecessity，—amerehappeningtowhichtheystandrelatedselflessandsorrowing，forthesedeterminatenaturesdonotfindthemselvesinthispurelyformalnecessity。
Thisnecessity，however，istheunityofthenotion，aunitydominatingandcontrollingthecontradictoryindependentsubsistenceoftheindividualmomentsaunityinwhichtheinconsistencyandfortuitousnessoftheiractioniscoherentlyregulated，andthesportivecharacteroftheiractsreceivesitsseriousvalueinthoseactsthemselves。Thecontentoftheworldofimaginationcarriesonitsprocessinthemiddleelement[term]detachedbyitself，gatheringroundtheindividualityofsomehero，who，howeverfeelsthestrengthandsplendourofhislifebroken，andmournstheearlydeathheseesaheadofhim。Forindividuality，firmlyestablishedandrealinitself，isisolatedandexcludedtotheutmostextreme，andseveredintoitsmoments，whichhavenotyetfoundeachotherandunited。Theoneindividualelement，theabstractunrealmoment，isnecessitywhichsharesinthelifeofthemediatingtermjustaslittleasdoestheother，theconcreterealindividualelement，theminstrel，whokeepshimselfoutsideit，anddisappearsinwhatheimaginativelypresents。Bothextremesmustgetnearerthecontent；theone，necessity，hastogetfilledwithit，theother，thelanguageoftheminstrel，musthaveashareinit。Andthecontentformerlylefttoitselfmustacquireinitselfthecertaintyandthefixedcharacterofthenegative。
Thishigherlanguage，thatofTragedy，gathersandkeepsmorecloselytogetherthedispersedandscatteredmomentsoftheinneressentialworldandtheworldofaction。Thesubstanceofthedivinefallsapart，inaccordancewiththenatureofthenotion，intoitsshapesandforms，andtheirmovementislikewiseinconformitywiththatnotion。Inregardtoform，thelanguagehereceasestobenarrative，invirtueofthefactthatitentersintothecontent，justasthecontentceasestobemerelyonethatisideallyimagined。Theheroishimselfthespokesman，andtherepresentationgivenbringsbeforetheaudience—whoarealsospectators-self-conscioushumanbeings，whoknowtheirownrightsandpurposes，thepowerandthewillbelongingtotheirspecificnature，andwhoknowhowtostatethem。Theyareartistswhodonotexpresswithunconsciousna?vetéandnaturalnessthemerelyexternalaspectofwhattheybeginandwhattheydecideupon，asisthecaseinthelanguageaccompanyingordinaryactioninactuallife；theymaketheveryinnerbeingexternal，theyprovetherighteousnessoftheiraction，andthe“pathos“controllingthemissoberlyassertedanddefinitelyexpressedinitsuniversalindividuality，freefromallaccidentofcircumstanceandtheparticularpeculiaritiesofpersonalities。Lastly，itisinactualhumanbeingsthatthesecharactersgetexistence，humanbeingswhoimpersonatetheheroes，andrepresenttheminactualspeech，notintheformofanarrative，butspeakingintheirownperson。Justasitisessentialforastatuetobemadebyhumanhands，soistheactoressentialtohismask—notasanexternalcondition，fromwhich，artisticallyconsidered，wehavetoabstract；orsofarasabstractionmustcertainlybemade，wetherebystatejustthatartdoesnotyetcontaininitthetrueandproperself。
Thegeneralground，onwhichthemovementoftheseshapesproducedfromthenotiontakesplace，istheconsciousnessexpressedintheimaginativelanguageoftheEpic，wherethedetailofthecontentislooselyspreadoutwithnounifyingself。Itisthecommonaltyingeneral，whosewisdomfindsutteranceintheChorusoftheElders；inthepowerlessnessofthischorusthegeneralityfindsitsrepresentative，becausethecommonpeopleitselfcomposemerelythepositiveandpassivematerialfortheindividualityofthegovernmentconfrontingit。Lackingthepowertonegateandoppose，itisunabletoholdtogetherandkeepwithinboundstherichesandvariedfullnessofdivinelife；itallowseachindividualmomenttogooffitsownway，andinitshymnsofhonourandreverencepraiseseachindividualmomentasanindependentgod，nowthisgodandnowagainanother。Where，however，itdetectstheseriousnessofthenotion，andperceiveshowthenotionmarchesonwardshatteringtheseformsasitgoesalong；andwhereitcomestoseehowbadlyitspraisedandhonouredgodscomeoffwhentheyventureonthegroundwherethenotionholdssway；—thereitisnotitselfthenegativepowerinterferingbyaction，butkeepsitselfwithintheabstractselflessthoughtofsuchpower，confinesitselftotheconsciousnessofalienandexternaldestiny，andproducestheemptywishtotranquillize，andfeebleineffectivetalkintendedtoappease。Initsterrorbeforethehigherpowers，whicharetheimmediatearmsofthesubstance；
initsterrorbeforetheirstrugglewithoneanother，andbeforethesimpleselfofthatnecessity，whichcrushesthemaswellasthelivingbeingsboundupwiththem；initscompassionfortheselivingbeings，whomitknowsatoncetobethesamewithitself—itisconsciousofnothingbutineffectivehorrorofthiswholeprocess，consciousofequallyhelplesspity，and，astheendofall，themereemptypeaceofresignationtonecessity，whoseworkisapprehendedneitherasthenecessaryactofthecharacter，norastheactionoftheabsoluteBeingwithinitself。
Spiritdoesnotappearinitsdissociatedmultiplicityontheplaneofthisonlookingconsciousness[thechorus]，theindifferentground，asitwere，onwhichthepresentationtakesplace；itcomesonthesceneinthesimplediremptionofthenotion。Itssubstancemanifestsitself，therefore，merelytornasunderintoitstwoextremepowers。Theseelementaryuniversalbeingsare，atthesametime，self-consciousindividualities—heroeswhoputtheirconsciouslifeintooneofthesepowers，findthereindeterminatenessofcharacter，andconstitutetheeffectiveactivityandrealityofthesepowers。Thisuniversalindividualizationdescendsagain，aswillberemembered，totheimmediaterealityofexistenceproper，andispresentedbeforeacrowdofspectators，whofindinthechorustheirimageandcounterpart，orrathertheirownthoughtgivingitselfexpression。
Thecontentandmovementofthespirit，whichis，objecttoitselfhere，havebeenalreadyconsideredasthenatureandrealizationofthesubstanceofethicallife。Initsformofreligionspiritattainstoconsciousnessaboutitself，orrevealsitselftoitsconsciousnessinitspurerformanditssimplermodeofembodiment。If，then，theethicalsubstancebyitsveryprinciplebrokeup，asregardsitscontent，intotwopowers—whichweredefinedasdivineandhumanlaw，lawofthenetherworldandlawoftheupperworld，theonethefamily，theotherstatesovereignty，thefirstbearingtheimpressandcharacterofwoman，theotherthatofman—inthesameway，thepreviouslymultiformcircleofgods，withitswaveringandunsteadycharacteristics，confinesitselftothesepowers，whichowingtothisfeaturearebroughtclosertoindividualityproper。Forthepreviousdispersionofthewholeintomanifoldabstractforces，whichappearhypostatized，isthedissolutionofthesubjectwhichcomprehendsthemmerelyasmomentsinitsself；andindividualityisthereforeonlythesuperficialformoftheseentities。Conversely，afurtherdistinctionofcharactersthanthatjustnamedistobereckonedascontingentandinherentlyexternalpersonality。
Atthesametime，theessentialnature[inthecaseofethicalsubstance]getsdividedinitsform，i。e。
withrespecttoknowledge。Spiritwhenacting，appears，quaconsciousness，overagainsttheobjectonwhichitsactivityisdirected，andwhich，inconsequence，isdeterminedasthenegativeoftheknowingagent。Theagentfindshimselftherebyintheoppositionofknowingandnotknowing。
Hetakeshispurposefromhisowncharacter，andknowsittobeessentialethicalfact；butowingtothedeterminatenessofhischaracter，heknowsmerelytheonepowerofsubstance；theotherremainsforhimconcealedandoutofsight。Thepresentreality，therefore，isonethinginitself，andanotherforconsciousness。Thehigherandlowerrightcometosignifyinthisconnexionthepowerthatknowsandrevealsitselftoconsciousness，andthepowerconcealingitselfandlurkinginthebackground。Theoneistheaspectoflight，thegodoftheOracle，whoasregardsitsnaturalaspect[Light]hassprungfromtheall-illuminatingSun，knowsallandrevealsall，Ph?busandZeus，whoishisFather。Butthecommandsofthistruth-speakinggod，andhisproclamationsofwhatis，arereallydeceptiveandfallacious。Forthisknowledgeis，initsveryprinciple，directlynotknowledge，becauseconsciousnessinactingisinherentlythisopposition。He，(4)whohadthepowertounlocktheriddleofthesphinx，andhetoowhotrustedwithchildlikeconfidence，(5)are，therefore，bothsenttodestructionthroughwhatthegodrevealstothem。Thepriestess，throughwhosemouththebeautifulgodspeaks，(6)isinnothingdifferentfromtheequivocalsistersoffate，(7)
whodrivetheirvictimtocrimebytheirpromises，andwho，bythedouble-tongued，equivocalcharacterofwhattheygaveoutasacertainty，deceivetheKingwhenhereliesuponthemanifestandobviousmeaningofwhattheysay。Thereisatypeofconsciousnessthatispurerthanthelatter(8)whichbelievesinwitches，andmoresober，morethorough，andmoresolidthantheformerwhichputsitstrustinthepriestessandthebeautifulgod。Thistypeofconsciousness，(9)therefore，letshisrevengetarryfortherevelationwhichthespiritofhisfathermakesregardingthecrimethatdidhimtodeath，andinstitutesotherproofsinaddition—forthereasonthatthespiritgivingtherevelationmightpossiblybethedevil。
Thismistrusthasgoodgrounds，becausetheknowingconsciousnesstakesitsstandontheoppositionbetweencertaintyofitselfontheonehand，andtheobjectiveessentialrealityontheother。Ethicalrightness，whichinsiststhatactualityisnothingperseinoppositiontoabsolutelaw，findsoutthatitsknowledgeisonesided，itslawmerelyalawofitsowncharacter，andthatithaslaidholdofmerelyoneofthepowersofthesubstance。Theactitselfisthisinversionofwhatisknownintoitsopposite，intoobjectiveexistence，turnsroundwhatisrightfromthepointofviewofcharacterandknowledgeintotherightoftheveryoppositewithwhichtheformerisboundupintheessentialnatureofthesubstance—turnsitintothe“Furies“whoembodytherightoftheotherpowerandcharacterawakenedintohostility。ThelowerrightsitswithZeusenthroned，andenjoysequalrespectandhomagewiththegodrevealedandknowing。
TothesethreesupernaturalBeingstheworldofthegodsofthechorusislimitedandrestrictedbytheactingindividuality。Theoneisthesubstance，thepowerpresidingoverthehearthandhomeandthespiritworshippedbythefamily，aswellastheuniversalpowerpervadingstateandgovernment。Sincethisdistinctionbelongstothesubstanceassuch，itis，whendramaticallypresented，notindividualizedintwodistinctshapes[ofthesubstance]，buthasinactualrealitythetwopersonsofitscharacters。Ontheotherhand，thedistinctionbetweenknowingandnotknowingfallswithineachoftheactualself-consciousnesses；andonlyinabstraction，intheelementofuniversality，doesitgetdividedintotwoindividualshapes。Fortheselfoftheheroonlyexistsasawholeconsciousness，andhenceincludesessentiallythewholeofthedistinctionbelongingtotheform；butitssubstanceisdeterminate，andonlyonesideofthecontentdistinguishedbelongstohim。Hencethetwosidesofconsciousness，whichhavemconcreterealitynoseparateindividualitypeculiarlytheirown，receive，whenideallyrepresented，eachitsownparticularform:theonethatofthegodrevealed，theotherthatoftheFurieskeepingthemselvesconcealed。Inpartbothenjoyequalhonour，whileagain，theformassumedbythesubstance，Zeus，isthenecessityoftherelationofthetwotooneanother。Thesubstanceistherelation[1]thatknowledgeisforitself，butfindsitstruthinwhatissimple；[2]thatthedistinction，throughandinwhichactualconsciousnessexists，hasitsbasisinthatinnerbeingwhichdestroysit；[3]thattheclearconsciousassuranceofcertaintyhasitsconfirmationinforgetfulness。
Consciousnessdisclosedthisoppositionbyaction，throughdoingsomething。Actinginaccordancewiththeknowledgerevealed，it，findsoutthedeceptivenessofthatknowledge，andbeingcommitted，asregardsitsinnernature。，tooneoftheattributesofsubstance，itdidviolencetotheotherandtherebygavethelatterrightasagainstitself。Whenfollowingthatgodwhoknowsandrevealshimself，itreallyseizedholdofwhatisnotrevealed，andpaysthepenaltyforhavingtrustedtheknowledge，whoseequivocalcharacter(sincethisisitsverynature)italsohadtodiscover，andanadmonitionthereanenttobegiven。Thefrenzyofthepriestess，theinhumanshapeofthewitches，thevoicesoftreesandbirds，dreams，andsoon，arenotwaysinwhichtruthappears；
theyareadmonitorysignsofdeception，ofwantofjudgment，oftheindividualandaccidentalcharacterofknowledge。Or，whatcomestothesamething，theoppositepower，whichconsciousnesshasviolated，ispresentasexpresslawandauthenticright，whetherlawofthefamilyorlawofthestate；whileconsciousness，ontheotherhand，pursueditsownproperknowledge，andhidfromitselfwhatwasrevealed。
Thetruth，however，oftheopposingpowersofcontentandconsciousnessisthefinalresult，thatbothareequallyright，and，hence，intheiropposition(whichcomesaboutthroughaction)areequallywrong。Theprocessofactionprovestheirunityinthemutualoverthrowofbothpowersandbothself-consciouscharacters。ThereconciliationoftheoppositionwithitselfistheLetheofthenetherworldintheformofDeath-ortheLetheoftheupperworldintheformofabsolution，notfromguilt(forconsciousnesscannotdenyitsguilt，becausetheactwasdone)，butfromthecrime，andintheformofthepeaceofsoulwhichatonesforthecrime。Bothareforgetfulness，thedisappearanceoftherealityandactionofthepowersofthesubstance，oftheircomponentindividualities，andofthepowersoftheabstractthoughtofgoodandevil。Fornoneofthembyitselfistherealessence:thisconsistsintheundisturbedcalmofthewholewithinitself，theimmovableunityofFate，thequiescentexistence(andhencewantofactivityandvitality)ofthefamilyandgovernment，andtheequalhonourandconsequentindifferentunrealityofApolloandtheFuries，andthereturnoftheirspirituallifeandactivityintoZeussolelyandsimply。
ThisdestinycompletesthedepopulationofHeaven-ofthatunthinkingblendingofindividualityand。
ultimateBeing—ablendingwherebytheactionofthisabsoluteBeingappearsassomethingincoherent，contingent，unworthyofitself；forindividuality，whenattachinginamerelysuperficialwaytoabsoluteBeing，isunessential。Theexpulsionofsuchunrealinsubstantialideas，whichwasdemandedbythephilosophersofantiquity，thusalreadyhasitsbeginningintragedyingeneral，throughthefactthatthedivisionofthesubstanceiscontrolledbythenotion，andhenceindividualityistheessentialindividuality，andthespecificdeterminationsareabsolutecharacters。
Theself-consciousnessrepresentedintragedyknowsandacknowledgesonthataccountonlyonehighestpower，Zeus。ThisZeusisknownandacknowledgedonlyasthepowerofthestateorofthehearthandhome，and，intheoppositionbelongingtoknowledge，merelyastheFatheroftheknowledgeoftheparticular，—aknowledgeassumingafigureinthedrama:—andagainastheZeusoftheoathandoftheFuries，theZeusofwhatisuniversal，oftheinnerbeingdwellinginconcealment。Thefurthermomentstakenfromthenotion(Begriff)anddispersedintheformofidealpresentation(Vorstellung)，momentswhichthechoruspermitstoholdgoodoneaftertheother，are，ontheotherhand，notthe“pathos“ofthehero；theysinktothelevelofpassionsinthehero—tothelevelofaccidental，insubstantialmoments，whichtheimpersonalchorusnodoubtpraises，butwhicharenotcapableofconstitutingthecharacterofheroes，norofbeingexpressedandreveredbythemastheirrealnature。
But，further，thepersonsofthedivineBeingitself，aswellasthecharactersofitssubstance，coalesceintothesimplicityofwhatisdevoidofconsciousness。Thisnecessityhas，incontrasttoself-consciousness，thecharacteristicofbeingthenegativepowerofalltheshapesthatappear，apowerinwhichtheydonotrecognizethemselves，butperishtherein。Theselfappearsasmerelyallottedamongstthedifferentcharacters，andnotasthemediatingfactoroftheprocess。Butself-consciousness，thesimplecertaintyofself，isinpointoffactthenegativepower，theunityofZeus，theunityofthesubstantialessenceandabstractnecessity；itisthespiritualunityintowhicheverythingreturns。Becauseactualself-consciousnessisstilldistinguishedfromthesubstanceandfate，itispartlythechorus，orratherthecrowdlookingon，whomthismovementofthedivinelifefillswithfearasbeingsomethingalienandstrange，orinwhomthismovement，assomethingcloselytouchingthemselves，producesmerelytheemotionofpassivepity。Partlyagain，sofarasconsciousnessco-operatesandbelongstothevariouscharacters，thisallianceisofanexternalkind，isahypocrisy—becausethetrueunion，thatofself，fate，andsubstance，isnotyetpresent。
Thehero，whoappearsbeforetheonlookers，breaksupintohismaskandtheactor，intothepersonoftheplayandtheactualself。
Theself-consciousnessoftheheroesmuststepforthfromitsmaskandberepresentedasknowingitselftobethefatebothofthegodsofthechorusandoftheabsolutepowersthemselves，andasbeingnolongerseparatedfromthechorus，theuniversalconsciousness。
Comedyhas，then，firstofall，theaspectthatactualself-consciousnessrepresentsitselfasthefateofthegods。TheseelementalBeingsare，quauniversalmoments，nodefiniteself，andarenotactual。Theyare，indeed，endowedwiththeformofindividuality，butthisisintheircasemerelyputon，anddoesnotreallyandtrulybelongtothem。Theactualselfhasnosuchabstractmomentasitssubstanceandcontent。Thesubject，therefore，israisedabovesuchamoment，asitwouldbeaboveaparticularquality，andwhenclothedwiththismaskgivesutterancetotheironyofsuchapropertytryingtobesomethingonitsownaccount。Thepretentiousclaimsoftheuniversalabstractnatureareshownupanddiscoveredintheactualself；itisseentobecaughtandheldinaconcretereality，andletsthemaskdrop，justwhenitwantstobesomethinggenuine。Theself，appearinghereinitssignificanceassomethingactual，playswiththemaskwhichitonceputson，inordertobeitsownperson；butitbreaksawayfromthisseemingandpretencejustasquicklyagain，andcomesoutinitsownnakednessandcommonness，whichitshowsnottobedistinctfromtheproperself，theactor，noragainfromtheonlooker。
Thisgeneraldissolution，whichtheformallyembodiedessentialnatureasawholeundergoeswhenitassumesindividuality，becomesinitscontentmoreserious，andhencemorepetulantandbitter，insofarasthecontentpossessesitsmoreseriousandnecessarymeaning。Thedivinesubstancecombinesthemeaningofnaturalandethicalessentiality。
Asregardsthenaturalelement，actualself-consciousnessshowsintheveryfactofapplyingelementsofnatureforitsadornment，foritsabodeandsoon，andagaininfeastingonitsownoffering，thatitselfistheFatetowhichthesecretisbetrayed，nomatterwhatmaybethetruthasregardstheindependentsubstantialitvofnature。Inthemysteryofthebreadandwineitmakesitsveryowmthisself-subsistenceofnaturetogetherwiththesignificanceoftheinnerreality；andinComedyitisconsciousoftheironylurkinginthismeaning。
Sofar，again，asthismeaningcontainstheessenceofethicalreality，itispartlythenationinitstwoaspectsofthestate，orDemosproper，andindividualfamilylife；partly，however，itisself-consciouspureknowledge，orrationalthoughtoftheuniversal。Demos，thegeneralmass，whichknowsitselfasmasterandgovernor，andisalsoawareofbeingtheinsightandintelligencewhichdemandrespect，exertscompulsionandisbefooledthroughtheparticularityofitsactuallife，andexhibitstheludicrouscontrastbetweenitsownopinionofitselfanditsimmediateexistence，betweenitsnecessityandcontingency，itsuniversalityanditsvulgarity。Iftheprincipleofitsindividualexistence，cutofffromtheuniversal，breaksoutintheproperfigureofanactualmanandopenlyusurpsandadministersthecommonwealth，towhichitisasecretharmanddetriment，thenthereismoreimmediatelydisclosedthecontrastbetweentheuniversalinthesenseofatheory，andthatwithwhichpracticeisconcerned；therestandexposedtheentireemancipationoftheendsandaimsofthemereindividualfromtheuniversalorder，andthescornthemereindividualshowsforsuchorder。(10)
RationalthinkingremovescontingencyofformandshapefromthedivineBeing；and，inoppositiontotheuncriticalwisdomofthechorus—awisdom，givingutterancetoallsortsofethicalmaximsandstampingwithvalidityandauthorityamultitudeoflawsandspecificconceptionsofdutyandofright—rationalthoughtliftstheseintothesimpleIdeasoftheBeautifulandtheGood。Theprocessofthisabstractionistheconsciousnessofthedialecticinvolvedinthesemaximsandlawsthemselves，andhencetheconsciousnessofthedisappearanceofthatabsolutevaliditywithwhichtheypreviouslyappeared。SincethecontingentcharacterandsuperficialindividualitywhichimaginationlenttothedivineBeings，vanish，theyareleft，asregardstheirnaturalaspect，withmerelythenakednessoftheirimmediateexistence；theyareClouds，(11)apassingvapour，likethoseimaginativeideas。Havingpassedinaccordancewiththeiressentialcharacter，asdeternedbythought，intothesimplethoughtsoftheBeautifulandtheGood，theselattersubmittobeingfilledwitheverykindofcontent。Theforceofdialecticknowledge(12)putsdeterminatelawsandmaximsofactionatthemercyofthepleasureandlevityofyouth，ledastraytherewith，andgivesweaponsofdeceptionintothehandsofsolicitousandapprehensiveoldage，restrictedinitsintereststotheindividualdetailsoflife。ThepurethoughtsoftheBeautifulandtheGoodthusdisplayacomicspectacle:—throughtheirbeingsetfreefromtheopinion，whichcontainsboththeirdeterminatenessinthesenseofcontentandalsotheirabsolutedeterminateness，thefirmholdofconsciousnessuponthem，theybecomeempty，and，onthatveryaccount，thesportoftheprivateopinionandcapriceofanychanceindividuality。
Here，then，theFate，formerlywithoutconsciousness，consistinginemptyrestandforgetfulness，andseparatedfromself-consciousness，isunitedwithself-consciousness。Theindividual(13)selfisthenegativeforcethroughwhichandinwhichthegods，asalsotheirmoments，(natureasexistentfactandthethoughtsoftheirdeterminatecharacters)，passawayanddisappear。Atthesametime，theindividualselfisnotthemerevacuityofdisappearance，butpreservesitselfinthisverynothingness，holdstoitselfandisthesoleandonlyreality。Thereligionofartisfulfilledandconsummatedinit，andiscomefullcircle。Throughthefactthatitistheindividualconsciousnessinitscertaintyofselfwhichmanifestsitselfasthisabsolutepower，thislatterhaslosttheformofsomethingideallypresented(vorgestellt)，separatedfromandalientoconsciousnessingeneral—
aswerethestatueandalsothelivingembodimentofbeautyorthecontentoftheEpicandthepowersandpersonsofTragedy。Noragainistheunitytheunconsciousunityofthecultandthemysteries；rathertheselfproperoftheactorcoincideswiththepartheimpersonates，justastheonlookerisperfectlyathomeinwhatisrepresentedbeforehim，andseeshimselfplayinginthedramabeforehim。Whatthisself-consciousnessbeholds，isthatwhateverassumestheformofessentialityasagainstself-consciousness，isinsteaddissolvedwithinit—withinitsthought，itsexistenceandaction，—andisquiteatitsmercy。Itisthereturnofeverythinguniversalintocertaintyofself，acertaintywhich，inconsequence，isthiscompletelossoffearofeverythingstrangeandalien，andcompletelossofsubstantialrealityonthepartofwhatisalienandexternal。
Suchcertaintyisastateofspiritualgoodhealthandofself-abandonmentthereto，onthepartofconsciousness，inawaythat，outsidethiskindofcomedy，isnottobefoundanywhere。(14)
1。v。sup。，A。，b。
2。A“drama“。
3。TheEpicexorcisesthedeadpast；v。Odyssey，XI。
4。Oedipus。
5。Orestos。
6。IntheDelphicOracle。
7。Thewitchesin“Macbeth“。
8。Macbeth。
9。Hamlet。
10。Cp。CleoninAristophanes，Knights。
11。Cp。Aristophanes，Clouds。
12。Cp。theargumentsintheClouds。
13。Incomedy。
14。Cp。Hegel\'sAesthetik，WW。，X。，3，560。
C
RevealedReligion(1)
THROUGHtheReligionofArtspirithaspassedfromtheformofsubstanceintothatofSubject；
forartbringsoutitsshapeandform，andimbuesitwiththenatureofaction，orestablishesinittheself-consciousnesswhichmerelydisappearsintheawesomesubstanceandintheattitudeofsimpletrustdoesnotitselfcomprehenditself。ThisincarnationinhumanformoftheDivineBeingbeginswiththestatue，whichhasinitonlytheoutwardshapeoftheself，whiletheinnerlifethereof，itsactivity，fallsoutsideit。Inthecaseofthecult，however，bothaspectshavebecomeone；intheoutcomeofthereligionofartthisunity，inbeingcompletelyattained，hasatthesametimealsopassedovertotheextremeofself；inthespirit，whichisperfectlycertainofitselfintheindividualexistenceofconsciousness，allessentialcontentisswallowedupandsubmerged。Theproposition，whichgivesthislight-heartedfollyexpression，runsthus:“TheSelfisAbsoluteBeing。”
TheBeingwhichwassubstance，andinwhichtheselfwastheaccidentalelement，hasdroppedtothelevelofapredicate；andinthisself-consciousness，overagainstwhichnothingappearsintheformofobjectiveBeing，spirithaslostitsaspectofconsciousness。(2)
(1)。ThePresuppositionsrequisiteforthenotionofRevealedReligionThisproposition，“TheSelfisAbsoluteBeing“，belongs，asisevidentonthefaceofit，tothenon-religious，theconcreteactualspirit；andwehavetorecallwhatformofspirititiswhichgivesexpressiontoit。Thisformwillcontainatoncethemovementofthatpropositionanditsconversion，whichlowerstheselftoapredicateandraisessubstanceintosubject。Thiswemustunderstandtotakeplaceinsuchawaythattheconversestatementdoesnotperse，orforus，makesubstanceintosubject，or，whatisthesamething，doesnotreinstatesubstanceagainsothattheconsciousnessofspiritiscarriedbacktoitscommencementinnaturalreligion；butratherinsuchawaythatthisconversionisbroughtaboutforandthroughself-consciousnessitself。Sincethislatterconsciouslygivesitselfup，itispreservedandmaintainedinthusrelinquishingitself，andremainsthesubjectofthesubstance；butasbeinglikewiseself-relinquished，ithasatthesametimetheconsciousnessofthissubstance。Inotherwords，since，bythusofferingitselfup，itproducessubstanceassubject，thissubjectremainsitsownveryself。If，then，takingthetwopropositions，inthefirstthesubjectmerelydisappearsinsubstantiality，andinthesecondthesubstanceismerelyapredicate，andbothsidesarethuspresentineachwithcontraryinequalityofvalue—theresultherebyeffectedisthattheunionandtransfusionofbothnatures[subjectandsubstance]becomeapparent。Inthisunionboth，withequalvalueandworth，areatonceessentialandalsomerelymoments。Henceitisthatspiritisequallyconsciousnessofitselfasitsobjectivesubstance，aswellassimpleself-containedself-consciousness。
Thereligionofartbelongstothespiritanimatingtheethicalsphere，thespiritwhichweformerlysawsinkanddisappearintheconditionofright，(3)i。e。intheproposition:“Theselfassuch，theabstractperson，isabsoluteBeing。”Inethicallifetheselfisabsorbedinthespiritofitsnation，itisuniversalityfilledtothefull。Simpleabstractindividuality，however，risesoutofthiscontent，anditslightheartednessclarifiesandrarifiesittillitbecomesa“person“andattainstheabstractuniversalityofright。Herethesubstantialrealityoftheethicalspiritislo，，t，theabstractinsubstantialspiritsofnationalindividualsaregatheredtogetherintoapantheon；notintoapantheonrepresentedinidea(Vorstellung)，whoseimpotentformletseachalonetodoasitlikes，butintothepantheonofabstractuniversality，ofpurethought，whichdisembodiesthem，andbestowsonthespiritlessself，ontheindividualperson，completeexistenceonitsownaccount。
Butthisself，throughitsbeingempty，hasletthecontentgo；thisconsciousnessisBeingmerelywithinitself。Itsownexistence，thelegalrecognitionoftheperson，isanunfulfilledemptyabstraction。Itthusreallypossessesmerelythethoughtofitself；inotherwords，asitthereexistsandknowsitselfasobject，itissomethingunreal。Consequently，itismerelystoicindependence，theindependenceofthought；andthisfinds，bypassingthroughtheprocessofscepticism，itsultimatetruthinthatformwecalledthe“unhappyself-consciousness“—thesoulofdespair。
Thisknowshowthecasestandswiththeactualclaimstovaliditywhichtheabstract[legal]personputsforward，asalsowiththevalidityofthispersoninpurethought[inStoicism]。Itknowsthatavindicationofsuchvaliditymeansreallybeingaltogetherlost；itisjustthislossbecomeconsciousofitself，andisthesurrenderandrelinquishmentofitsknowledgeaboutitself。Weseethatthis“unhappyconsciousness“constitutedthecounterpartandthecomplementoftheperfectlyhappyconsciousness，thatofcomedy。Alldivinerealitygoesbackintothislattertypeofconsciousness；itmeans，inotherwords，thecompleterelinquishmentandemptyingofsubstance。Theformer，onthecontrary，isconverselythetragicfatethatbefallscertaintyofselfwhichaimsatbeingabsolute，atbeingself-sufficient。Itisconsciousnessofthelossofeverythingofsignificanceinthiscertaintyofitself，andofthelossevenofthisknowledgeorcertaintyofself-thelossofsubstanceaswellasofself；itisthebitterpainwhichfindsexpressioninthecruelwords，“Godisdead“。(4)
Intheconditionofrightorlaw，then，theethicalworldhasvanished，anditstypeofreligionhaspassedawayinthemoodofComedy。The“unhappyconsciousness“thesoulofdespair，isjusttheknowledgeofallthisloss。Ithaslostboththeworthanddignityitattachedtoitsimmediatepersonality[asalegalperson]aswellasthatattachingtoitspersonalitywhenreflectedinthemediumofthought[inthecaseofStoicism]。TrustintheeternallawsoftheGodsislikewisesilenced，justastheoraclesaredumb，whopretendedtoknowwhattodoinparticularcases。Thestatuessetuparenowcorpsesinstonewhencetheanimatingsoulhasflown，whilethehymnsofpraisearewordsfromwhichallbeliefhasgone。Thetablesofthegodsarebereftofspiritualfoodanddrink，andfromhisgamesandfestivalsmannomorereceivesthejoyfulsenseofhisunitywiththedivineBeing。Theworksofthemuselacktheforceandenergyofthespiritwhichderivedthecertaintyandassuranceofitselfjustfromthecrushingruinofgodsandmen。Theyarethemselvesnowjustwhattheyareforus—beautifulfruitbrokenoffthetree；akindlyfatehaspassedonthoseworkstous，asamaidenmightoffersuchfruitoffatree。Theiractuallifeastheyexistisnolongerthere，notthetreethatborethem，nottheearth，andtheelements，whichconstitutedtheirsubstance，northeclimatethatdeterminedtheirconstitutivecharacter，northechangeofseasonswhichcontrolledtheprocessoftheirgrowth。SotooitisnottheirlivingworldthatFatepreservesandgivesuswiththoseworksofancientart，notthespringandsummerofthatethicallifeinwhichtheybloomedandripened，buttheveiledremembrancealoneofallthisreality。Ouraction，therefore，whenweenjoythemisnotthatofworship，throughwhichourconsciouslifemightattainitscompletetruthandbesatisfiedtothefull:ouractionisexternal；itconsistsinwipingoffsomedropofrainorspeckofdustfromthesefruits，andinplaceoftheinnerelementscomposingtherealityoftheethicallife，arealitythatenvironed，createdandinspiredtheseworks，weerectinprolixdetailthescaffoldingofthedeadelementsoftheiroutwardexistence，—language，historicalcircumstances，etc。Allthiswedo，notinordertoenterintotheirverylife，butonlytorepresentthemideallyorpictorially(vorstellen)withinourselves。Butjustasthemaidenwhohandsusthepluckedfruitsismorethanthenaturewhichpresentedtheminthefirstinstance—thenaturewhichprovidedalltheirdetailedconditionsandelements，tree，air，light，andsoon—sinceinahigherwayshegathersallthistogetherintothelightofherself-consciouseye，andhergestureinofferingthegifts；sotoothespiritofthefate，whichpresentsuswiththoseworksofart，ismorethantheethicalliferealizedinthatnation。Foritistheinwardizinginus，intheformofconsciousmemory(Er-Innerung)，ofthespiritwhichinthemwasmanifestedinastillexternalway；—itisthespiritofthetragicfatewhichcollectsallthoseindividualgodsandattributesofthesubstanceintotheonePantheon，intothespiritwhichisitselfconsciousofitselfasspirit。
Alltheconditionsforitsproductionarepresent，andthistotalityofitsconditionsconstitutesthedevelopmentofit，itsnotion，ortheinherentproductionofit。Thecycleofthecreationsofartembracesinitsscopeallformsinwhichtheabsolutesubstancerelinquishesitself。Theabsolutesubstanceisintheformofindividualityasathing；asanobjectexistingforsenseexperience；aspurelanguage，ortheprocessofthatformwhoseexistencedoesnotgetawayfromtheself，andisapurelyevanescentobject；asimmediateunitywithuniversalself-consciousnesswheninspiredwithenthusiasm；asmediatedunitywhenperformingtheactsofthecult；ascorporealembodimentoftheselfinaformofbeauty；andfinallyasexistenceliftedintoidealrepresentation(Vorstellung)
andtheexpansionofthisexistenceintoaworldwhichatlengthgathersitscontenttogetherintouniversality，auniversalwhichisatthesametimepurecertaintyandassuranceofitself。Theseforms，and，ontheotherside，theworldofpersonalityandlegalright，thewildanddesertwasteofcontentwithitsconstituentelementssetfreeanddetached，asalsothethought-constitutedpersonalityofStoicism，andtheunrestingdisquietofScepticism—thesecompose，theperipheryofthecircleofshapesandforms，whichattend。，anexpectantandeagerthrong，roundthebirthplaceofspiritasitbecomesself-consciousness。Theircentreistheyearningagonyoftheunhappydespairingself-consciousness，apainwhichpermeatesallofthemandisthecommonbirthpangatitsproduction，—thesimplicityofthepurenotion，whichcontainsthoseformsasitsmoments。
Spirit，here，hasinittwosides，whichareaboverepresentedasthetwoconversepropositions:
oneisthis，thatsubstanceemptiesitselfofitself，andbecomesself-consciousness；theotheristheconverse，thatself-consciousnessemptiesitselfofitselfandmakesitselfintotheformof“thing“，ormakesitselfuniversalself。Bothsideshaveinthiswaymeteachother，andinconsequence，theirtrueunionhasarisen。Therelinquishmentor“kenosis“onthepartofthesubstance，itsbecomingself-consciousness，expressesthetransitionintotheopposite，theunconscioustransitionofnecessity，inotherwords，thatitisimplicitlyself-consciousness。Conversely，theemptyingofself-consciousnessexpressesthis，thatimplicitlyitisUniversalBeing，or—becausetheselfispureself-existence，whichisathomewithitselfinitsopposite-thatthesubstanceisself-consciousnessexplicitlyfortheself，and，justonthataccount，isspirit。Ofthisspirit，whichhaslefttheformofsubstancebehind，andentersexistenceintheshapeofself-consciousness，wemaysay，therefore-ifwewishtousetermsdrawnfromtheprocessofnaturalgeneration—thatithasarealmotherbutapotentialoranimplicitfather。Foractualreality，orself-consciousness，andimplicitbeinginthesenseofsubstanceareitstwomoments；andbythereciprocityoftheirkenosis，eachrelinquishingor“emptying“itselfofitselfandbecomingtheother，spiritthuscomesintoexistenceastheirunity。
Insofarasself-consciousnessinaone-sidedwaygraspsonly，itsownrelinquishment，althoughitsobjectisthusforitatoncebothexistenceandselfanditknowsallexistencetobespiritualinnature，yettruespirithasnotbecometherebyobjectiveforit。For，sofar，beingingeneralorsubstance，wouldnotessentiallyfromitssidebealsoemptiedofitself，andbecomeself-consciousness。Inthatcase，then，allexistenceisspiritualrealitymerelyfromthestandpointofconsciousness，notinherentlyinitself。Spiritinthiswayhasmerelyafictitiousorimaginaryexistence。(5)Thisimaginationisfantasticextravaganceofmind，whichintroducesintonatureaswellashistory，theWorldandthemythicalideasofearlyreligions，anotherinneresotericmeaningdifferentfromwhatthey，onthefaceofthem，beardirectlytoconsciousness，and，inparticular，inthecaseofreligions，anothermeaningthantheself-consciousness，whosereligionstheywere，actuallyknewtobethere。Butthismeaningisonethatisborrowed，agarment，whichdoesnotcoverthenakednessoftheouterappearance，andsecuresnobeliefandrespect；itisnomorethanmurkydarknessandapeculiarcrazycontortionofconsciousness。
Ifthenthismeaningoftheobjectiveisnottobebarefancyandimagination，itmustbeinherentandessential(ansich)，i。e。mustinthefirstplaceariseinconsciousnessasspringingfromtheverynotion，andmustcomeforthinitsnecessity。Itisthusthatself-knowingspirithasarisen；ithasarisenthroughtheknowledgeofimmediateconsciousness，i。e。ofconsciousnessoftheexistingobject，bymeansofitsnecessaryprocess。Thisnotion，which，beingimmediate，hadalso，foritsconsciousness，theshapeofimmediacy，has，inthesecondplace，takenontheformofself-consciousnessessentiallyandinherently，i。e。byjustthesamenecessityofthenotionbywhichbeingorimmediacy，theabstractobjectofself-consciousness，renouncesitselfandbecomes，forconsciousness，Ego。Theimmediateentity(Ansich)，or[objectively]existentnecessity，is，however，differentfromthe[subjective]thinkingentity，ortheknowledgeofnecessity—adistinctionwhich，atthesametime，doesnotlieoutsidethenotion，forthesimpleunityofthenotionisitselfimmediatebeing。Thenotionisatoncewhatemptiesorrelinquishesitself，ortheexplicitunfoldingofdirectlyapprehended(angeschaut)necessity，andisalsoathomewithitselfinthatnecessity，knowsitandcomprehendsit。Theimmediateinherentnatureofspirit，whichtakesontheformofself-consciousness，meansnothingelsethanthattheconcreteactualworld-spirithasreachedthisknowledgeofitself。Itisthentoothatthisknowledgefirstentersitsconsciousness，andentersitastruth。Howthatcameabouthasalreadybeenexplained。
(2)。TheUltimateContentofRevealedReligion；therealtyoftheIncarnationofGodThatAbsoluteSpirithastakenontheshapeofself-consciousnessinherently，andthereforealsoconsciouslytoitself—thisappearsnowasthebeliefoftheworld，thebeliefthatspiritexistsinfactasadefiniteself-consciousness，i。e。asanactualhumanbeing；thatspiritisanobjectforimmediateexperience；thatthebelievingmindsees，feels，andhearsthisdivinity。(6)Takenthusitisnotimagination，notafancy；itisactualinthebeliever。Consciousnessinthatcasedoesnotsetoutfromitsowninnerlife，doesnotstartfromthought，andinitselfcombinethethoughtofGodwithexistence；ratheritsetsoutfromimmediatepresentexistence，andrecognizesGodinit。
(a)inanindividualThemomentofimmediateexistenceispresentinthecontentofthenotion，andpresentinsuchawaythatthereligiousspirit，onthereturnofallultimaterealityintoconsciousness，hasbecomesimplepositiveself，justastheactualspiritassuch，inthecaseofthe“unhappyconsciousness“，wasjustthissimpleself-consciousnegativity。Theselfoftheexistentspirithasinthatwaytheformofcompleteimmediacy。Itisneithersetupassomethingthought，orimaginativelyrepresented，norassomethingproduced，asisthecasewiththeimmediateselfinnaturalreligion，oragaininreligionasart。Rather，thisconcreteGodisbeheldsensuouslyIandimmediatelyasaself，asarealindividualhumanbeing，onlysoisitaself-consciousness。
ThisincarnationoftheDivineBeing，itshavingessentiallyanddirectlytheshapeofself-consciousness，isthesimplecontentofAbsoluteReligion。HeretheDivineBeingisknownasSpirit；thisreligionistheDivineBeing\'sconsciousnessconcerningitselfthatitisSpirit。Forspiritisknowledgeofselfinastateofalienationofself:spiritistheBeingwhichistheprocessofretainingidentitywithitselfinitsotherness。This，however，isSubstance，sofarasinitsaccidentssubstanceatthesametimeisturnedbackintoitself；andisso，notasbeingindifferenttowardssomethingunessentialand，consequently，asfindingitselfinsomealienelement，butasbeingtherewithinitself，i。e。sofarasitissubjectorself。
InthisformofreligiontheDivineBeingis，onthataccount，revealed。Itsbeingrevealedobviouslyconsistsinthis，thatwhatitis，isknown。Itis，however，knownjustinitsbeingknownasspirit，asaBeingwhichisessentiallyself-consciousness。
Thereissomethinginitsobjectconcealedfromconsciousnessiftheobjectisforconsciousnessan“other“，orsomethingalien，andifconsciousnessdoesnotknowtheobjectasitsself。Thisconcealment，thissecrecy，ceaseswhentheAbsoluteBeingquaspiritisobjectofconsciousness。
Forhereinitsrelationtoconsciousnesstheobjectisintheformofself；i。e。consciousnessimmediatelyknowsitselfthere，orismanifest，revealed，toitselfintheobject。Itselfismanifesttoitselfonlyinitsowncertaintyofself；theobjectithasistheself；self，however，isnothingalienandextraneous，butinseparableunitywithitself，theimmediatelyuniversal。Itisthepurenotion，purethought，orself-existence，(being-for-self)，whichisimmediatelybeing，and，therewith，being-for-another，and，quathisbeing-for-another，isimmediatelyturnedbackintoitselfandisathomewithitself(beisich)。Itisthusthetrulyandsolelyrevealed。TheGood，theRighteous，theHoly，CreatorofHeavenandEarth，etc。—allthesearepredicatesofasubject，universalmoments，whichhavetheirsupportonthiscentralpoint，andonlyarewhenconsciousnessgoesbackintothought。
Aslongasitistheythatareknown，theirgroundandessentialbeing，theSubjectitself，isnotyetrevealed；andinthesamewaythespecificdeterminationsoftheuniversalarenotthisuniversalitself。TheSubjectitself，andconsequentlythispureuniversaltoo，is，however，revealedasself；forthisselfisjustthisinnerbeingreflectedintoitself，theinnerbeingwhichisimmediatelygivenandisthepropercertaintyofthatself，forwhichitisgiven。Tobeinitsnotionthatwhichrevealsandisrevealed—thisis，then，thetrueshapeofspirit；andmoreover，thisshape，itsnotion，isaloneitsveryessenceanditssubstance。Spiritisknownasself-consciousness，andtothisself-consciousnessitisdirectlyrevealed，foritisthisself-consciousnessitself。Thedivinenatureisthesameasthehuman，anditisthisunitywhichisintuitivelyapprehended(angeschaut)。
Here，then，wefindasafactconsciousness，orthegeneralforminwhichBeingisawareofBeing—theshapewhichBeingadopts—tobeidenticalwithitsself-consciousness。Thisshapeisitselfaself-consciousness；itisthusatthesametimeanexistentobject；andthisexistencepossessesequallydirectlythesignificanceofpurethought，ofAbsoluteBeing。
TheabsoluteBeingexistingasaconcreteactualself-consciousness，seemstohavedescendedfromitseternalpuresimplicity；butinfactithas，insodoing，attainedforthefirsttimeitshighestnature，itssupremereachofbeing。ForonlywhenthenotionofBeinghasreacheditssimplepurityofnature，isitboththeabsoluteabstraction，whichispurethoughtandhencethepuresinglenessofself，andimmediacyorobjectivebeing，onaccountofitssimplicity。
Whatiscalledsense-consciousnessisjustthispureabstraction；itisthiskindofthoughtforwhichbeingistheimmediate。Thelowestisthusatthesametimethehighest:therevealedwhichhascomeforthentirelytothesurfaceisjustthereinthedeepestreality。ThattheSupremeBeingisseen，heard，etc。，asanexistentself-consciousnessthisis，inverytruth，theculminationandconsummationofitsnotion。Andthroughthisconsummation，theDivineBeingisgivenandexistsimmediatelyinitscharacterasDivineBeing。
Thisimmediateexistenceisatthesametimenotsolelyandsimplyimmediateconsciousness；itisreligiousconsciousness。Thisimmediacymeansnotonlyanexistentself-consciousness，butalsothepurelythought-constitutedorAbsoluteBeing；andthesemeaningsareinseparable。Whatwe[thephilosophers]areconsciousofinourconception，—thatobjectivebeingisultimateessence，—isthesameaswhatthereligiousconsciousnessisawareof。Thisunityofbeingandessence，ofthoughtwhichisimmediatelyexistence，isimmediateknowledgeonthepartofthisreligiousconsciousnessjustasitistheinnerthoughtorthemediatedreflectiveknowledgeofthisconsciousness。Forthisunityofbeingandthoughtisself-consciousnessandactuallyexists；inotherwords，thethought-constitutedunityhasatthesametimethisconcreteshapeandformofwhatitis。God，then，ishererevealed，asHeis；HeactuallyexistsasHeisinHimself；HeisrealasSpirit。
Godisattainableinpurespeculativeknowledgealone，andonlyisinthatknowledge，andismerelythatknowledgeitself，forHeisspirit；andthisspeculativeknowledgeistheknowledgefurnishedbyrevealedreligion。ThatknowledgeknowsGodtobethought，orpureEssence；andknowsthisthoughtasactualbeingandasarealexistence，andexistenceasthenegativityofitself，henceasSelf，anindividual“this“andauniversalself。Itisjustthisthatrevealedreligionknows。
Thehopesandexpectationsofprecedingagespressedforwardto，andweresolelydirectedtowardsthisrevelation，thevisionofwhatAbsoluteBeingis，andthediscoveryofthemselvestherein。Thisjoy，thejoyofseeingitselfinAbsoluteBeing，becomesrealizedinself-consciousness，andseizesthewholeworld。FortheAbsoluteisSpirit，itisthesimplemovementofthosepureabstractmoments，whichexpressesjustthis-thatUltimateRealityisthen，andnottillthen，knownasSpiritwhenitisseenandbeheldasimmediateself-consciousness。
Thisconceptionofspiritknowingitselftobespirit，isstilltheimmediatenotion；itisnotyetdeveloped。TheultimateBeingisspirit；inotherwords，ithasappeared，itisrevealed。Thisfirstrevelationisitselfimmediate；buttheimmediacyislikewisethought，orpuremediation，andmustthereforeexhibitandsetforththismomentinthesphereofimmediacyassuch。
Lookingatthismoreprecisely，spirit，whenself-consciousnessisimmediate，is“this“individualself-consciousnesssetupincontrasttotheuniversalself-consciousness。Itisaone，anexcludingunit，whichappearstothatconsciousness，forwhichitexists，intheasyetimperviousformofasensuousother，anunresolvedentityinthesphereofsense。Thisotherdoesnotyetknowspirittobeitsown；inotherwordsspirit，initsformasanindividualself，doesnotyetexistasequallyuniversalself，asallself。Oragain，theshapeitassumeshasnotasyettheformofthenotion，i。e。
oftheuniversalself，oftheselfwhichinitsimmediateactualrealityisatoncetranscended，isthought，universality，withoutlosingitsrealityinthisuniversality。
Thepreliminaryandsimilarlyimmediateformofthisuniversalityis，however，notatoncetheformofthoughtitself，ofthenotionasnotion；itistheuniversalityofactualreality，itisthe“allness“，thecollectivetotality，oftheselves，andistheelevationofexistenceintothesphereoffigurativethought(Vorstellung)；justasingeneral，totakeaconcreteexample，the“this“ofsense，whentranscended，isfirstofallthe“thing“of“perception“，andisnotyetthe“universal“of“understanding“。
(b)。inaReligiousCommunionThisindividualhumanbeing，then，whichAbsoluteBeingisrevealedtobe，goesthroughinitsowncaseasanindividualtheprocessfoundinsenseexistence。HeistheimmediatelypresentGod；inconsequence，HisbeingpassesoverintoHishavingbeen。Consciousness，forwhichGodisthussensuouslypresent，ceasestoseeHim，tohearHim:ithasseenHim，ithasheardHim。AnditisbecauseitonlyhasseenandheardHim，thatitfirstbecomesitselfspiritualconsciousness；(7)or，inotherwords，HehasnowariseninSpirit，asHeformerlyrosebeforeconsciousnessasanobjectexistinginthesphereofsense。For，aconsciousnesswhichseesandhearsHimbysense，isonewhichisitselfmerelyanimmediateconsciousness，whichhasnotcancelledandtranscendedthedisparatenessofobjectivity，hasnotwithdrawnitintopurethought，butknowsthisobjectivelypresentedindividual，andnotitself，asspirit。InthedisappearanceoftheimmediateexistenceofwhatisknowntobeAbsoluteBeing，immediacyacquiresitsnegativemoment。Spiritremainstheimmediateselfofactualreality，butintheformoftheuniversalself-consciousnessofareligiouscommunion，(8)aself-consciousnesswhichrestsinitsownpropersubstance，justasinitthissubstanceisuniversalsubject:itisnottheindividualsubjectbyhimself，buttheindividualalongwiththeconsciousnessofthecommunion，andwhatheisforthiscommunionisthecompletewholeoftheindividualspirit。
Theconditions“past“and“distance“are，however，merelytheimperfectforminwhichtheimmediatenessgetsmediatedormadeuniversal；thisismerelydippedsuperficiallyintheelementofthought，iskeptthereasasensuousmodeofimmediacy，andnotmadeonewiththenatureofthoughtitself。Itisliftedoutofsensemerelyintotheregionofpictorialpresentation；forthisisthesynthetic[external]connexionofsensuousimmediacyanditsuniversalityorthought。
Pictorialpresentationconstitutesthecharacteristicforminwhichspiritisconsciousofitselfinthisitsreligiouscommunion。Thisformisnotyettheself-consciousnessofspiritwhichhasreacheditsnotionasnotion；themediatingprocessisstillincomplete。Inthisconnexionofbeingandthought，then，thereisadefect；spirituallifeisstillcumberedwithanunreconciteddiremptionintoa“here“
anda“beyond“。Thecontentisthetruecontent；butallitsmoments，whenplacedintheelementofmereimaginativepresentation，havethecharacter，notofbeingconceptuallycomprehended，butofappearingascompletelyindependentaspects，externallyrelatedtooneanother。
Inorderthatthetruecontentmayalsoobtainitstrueformforconsciousness，thelattermustnecessarilypasstoahigherplaneofmentaldevelopment，wheretheabsoluteSubstanceisnotintuitivelyapprehendedbutconceptuallycomprehendedandwhereconsciousnessisforitselfbroughttothelevelofitsself-consciousness；-asthishasalreadytakenplaceobjectivelyorforus[whohaveanalysedtheprocessofexperience]。
Wehavetoconsiderthiscontentasitexistsinitsconsciousness。AbsoluteSpiritiscontent；thatishowitexistsintheshapeofitstruth。Butitstruthconsistsnotmerelyinbeingthesubstanceortheinherentrealityofthereligiouscommunion；noragainincomingoutofthisinwardnessintotheobjectivityofimaginativethought；butinbecomingconcreteactualself，reflectingitselfintoself，andbeingSubject。This，then，istheprocesswhichspiritrealizesinitscommunion；thisisitslife。
Whatthisself-revealingspiritisinandforitself，isthereforenotbroughtoutbytherichcontentofitslifebeing，sotosay，untwinedandreducedtoitsoriginalandprimitivestrands，totheideas，forinstance，presentedbeforethemindsofthefirstimperfectreligiouscommunion，oreventowhattheactualhumanbeing[incarnatingtheDivineSpirit]hasspoken。(9)Thisreversiontotheprimitiveisbasedontheinstincttogetatthenotion，theultimateprinciple；butitconfusestheorigin，inthesenseoftheimmediate，existenceofthefirsthistoricalappearance，withthesimplicityofthenotion。Bythusimpoverishingthelifeofspirit，byclearingawaytheideaofthecommunionanditsactionwithregardtoitsidea，therearises，therefore，notthenotion，butbareexternalityandparticularity，merelythehistoricalmannerinwhichspiritonceuponatimeappeared，thesoullessrecollectionofapresumably(gemeinten)individualhistoricalfigureanditspast。(10)
Spiritiscontentofitsconsciousnesstobeginwithintheformofpuresubstance；inotherwords，itiscontentofitspureconsciousness。Thiselementofthoughtistheprocessofdescendingintoexistence，orindividuality。Themiddletermbetweenthesetwoistheirsyntheticconnexion，theconsciousnessofpassingintootherness，theprocessofimaginativepresentationassuch。Thethirdstageisthereturnfromthispresentationandfromthatotherness；inotherwords，itistheelementofself-consciousnessitself。
Thesethreemomentsconstitutethelifeofspirit。Itsresolutioninimaginativethoughtconsistsinitstakingonadeterminatemodeofbeing；thisdeterminateness，however，isnothingbutoneofitsmoments。Itsdetailedprocessthusconsistsinspreadingitsnatureoutineachofitsmomentsasinanelementinwhichitlives:andinsofaraseachofthesespherescompletesitselfinitself，thisreflexionintoitselfisatthesametimethetransitionintoanothersphereofitsbeing。Imaginativepresentationconstitutesthemiddletermbetweenpurethoughtandself-consciousnessassuch，andismerelyoneofthedeterminateforms。Atthesametimehowever，ashasbeenshown，thecharacterbelongingtosuchpresentation—thatofbeing“syntheticconnexion“—isspreadoveralltheseelementsandistheircommoncharacteristic。
Thecontentitself，whichwehavetoconsider，haspartlybeenmetwithalready，astheideaofthe“unhappy“andthe“believing“consciousness。Inthecaseofthe“unhappy“consciousness，however，thecontenthasthecharacteristicofbeingproducedfromconsciousnessandforwhichityearns，acontentwhereinthespiritcanneverbesatiatednorfindrestbecausethecontentisnotyetitsowncontentinherentlyandessentially，orinthesenseofbeingitssubstance。Inthecaseofthe“believing“consciousness，again，thiscontentwasregardedastheimpersonalBeingoftheWorld，astheessentiallyobjectivecontentofimaginativethought—apictorialthinkingthatseekstoescapetheactualworldaltogether，andconsequentlyhasnotthecertaintyofself-consciousness，acertaintywhichiscutofffromit，partlyasbeingconceitofknowledge，partlyasbeingpureinsight。Theconsciousnessofthereligiouscommunion，ontheotherhand，possessesthecontentasitssubstance，justasthecontentisthecertaintythecommunionhasofitsownspirit。
(3)。TheDeevelopmentoftheNotionofRevealedReligionSpirit，representedatfirstassubstanceintheelementofpurethought，is，thus，primarilytheeternalessentialBeing，simple，self-identical，whichdoesnot，however，havethisabstractmeaningofessentialBeing，butthemeaningofAbsoluteSpirit。Yetspiritconsists，notinbeingameaning，notinbeingtheinner，butinbeingtheactual，thereal。“SimpleeternalessentialBeing“would，therefore，bespiritmerelyinemptyphrase，ifweremainedatthelevelofpictorialthought，andwentnofurtherthantheexpressionof“simpleeternalessentialBeing“。“SimpleessentialBeing“，however，becauseitisabstraction，isinpointoffacttheinherentlynegative，isindeedthenegativityofreflectivethought，ornegativityasfoundinBeingperse；i。e。itisabsolutedistinctionfromitself，ispureprocessofbecomingitsother。QuaessentialBeing，itismerelyimplicit，orforus:butsincethispurityofformisjustabstractionornegativity，itisforitself，itistheself，thenotion。Itisthusobjective；andsincepictorialthinkingapprehendsandexpressesasaneventwhathasjustbeenexpressedasthenecessityofthenotion，itwillbesaidthattheeternalBeingbegetsforitselfanother。Butinthisothernessithaslikewise，ipsofacto，returnedintoitselfagain；forthedistinctionisdistinctioninitself，i。e。thedistinctionisdirectlydistinguishedmerelyfromitself，andisthustheunityreturnedintoitself。
Therearethusthreemomentstobedistinguished:EssentialBeing；explicitSelf-existence，whichistheexpressothernessofessentialBeing，andforwhichthatBeingisobject；andSelf-existenceorSelf-knowledgeinthatother。TheessentialBeingbeholdsonlyitselfinitsSelf-existence，initsobjectiveotherness。Inthusemptyingitself，inthiskenosis，itismerelywithinitself:theindependentSelf-existencewhichexcludesitselffromessentialBeingistheknowledgeofitselfonthepartofessentialBeing。Itisthe“Word“，theLogos，whichwhenspokenemptiesthespeakerofhimself，outwardizeshim，andleaveshimbehindemptied，butisasimmediatelyperceived，andonlythisactofself-perceivinghimselfistheactualexistenceofthe“Word“。Hence，then，thedistinctionswhicharesetuparejustasimmediatelyresolvedastheyaremade，andarejustasdirectlymadeastheyareresolved，andthetruthandtherealityconsistpreciselyinthisself-closedcircularprocess。
ThismovementwithinitselfexpressestheabsoluteBeingquaSpirit。AbsoluteBeing，whennotgraspedasSpirit，ismerelytheabstractvoid，justasspiritwhichisnotgraspedasthisprocessismerelyanemptyword。Sinceitsmomentsaregraspedpurelyasmoments，theyarenotionsinrestlessactivity，whicharemerelyinbeinginherentlytheirownopposite，andinfindingtheirrestinthewhole。Butthepictorialthoughtofthereligiouscommunionisnotthisnotionalthinking；ithasthecontentwithoutitsnecessity；andinsteadoftheformofthenotionitbringsintotherealmofpureconsciousnessthenaturalrelationsofFatherandSon。Sinceitthus，evenwhenthinking，proceedsbywayoffigurativeideas，absoluteBeingisindeedrevealedtoit，butthemomentsofthisBeing，owingtothis[externally]syntheticpictorialthinking，partlyfallofthemselvesapartfromoneanother，sothattheyarenotrelatedtoeachotherthroughtheirownverynotion，while，partlyagain，thisfigurativethinkingretreatsfromthepureobjectitdealswith，andtakesupamerelyexternalrelationtowardsit。Theobjectisexternallyrevealedtoitfromanaliensource，andinthisthoughtofSpirititdoesnotrecognizeitsownself，doesnotrecognizethenatureofpureself-consciousness。Insofarastheformoffigurativethinkingandthatwayofthinkingbymeansofrelationshipsderivedfromnaturehavetobetranscended，andespeciallythemethodoftakingthemomentsoftheprocess，whichSpiritis，asisolatedimmovablesubstancesorsubjects，insteadoftransientmoments—thistranscendenceistobelookedatasacompulsiononthepartofthenotion，inthewayweformerlypointedoutwhendealingwithanotheraspect。(11)Butsinceitisonlyaninstinct，itmistakesitsownrealcharacter，rejectsthecontentalongwiththeform，and，whatcomestothesamething，degradesthecontentintoahistoricalimaginativeideaandanheirloomhandeddownbytradition。Inthiswaythereisretainedandpreservedonlywhatispurelyexternalinbelief，andtheretentionofitassomethingdeadanddevoidofknowledge；whiletheinnerelementinbeliefhaspassedaway，becausethiswouldbethenotionknowingitselfasnotion。
TheAbsoluteSpirit，aspicturedintheelementofpureessentialBeing，isnotindeedtheabstractpureessentialBeing；rather，justbythefactthatthisismerelyamomentinthelifeofSpirit，abstractessentialBeinghassunktothelevelofamereelement(inwhichSpiritlives)。TherepresentationofSpiritinthiselement，however，hasinherentlythesamedefect，asregardsform，whichessentialBeingassuchhas。EssentialBeingisabstraction，and，therefore，thenegativeofitssimplicity，isanother:inthesameway，SpiritintheelementofessentialBeingistheformofsimpleunity，which，onthataccount，isjustasessentiallyaprocessofbecomingsomethingelse。
Or，whatisthesamething，therelationoftheeternalBeingtoitsself-existence，(itsobjectiveexistenceforItself)，isthatofpurethought，animmediatelysimplerelation。InthissimplebeholdingofitselfintheOther，othernessthereforeisnotassuchsetupindependently；itisdistinctioninthewayofdistinction，inpurethought，isimmediatelynodistinction-arecognitionofLove，whereloverandbelovedarebytheirverynaturenotopposedtoeachotheratall。Spirit，whichisexpressedintheelementofpurethought，isessentiallyjustthis:nottobemerelyinthatelement，buttobeconcrete，actual；forothernessitself，i。e。cancellingandsupersedingitsownpurethought-constitutednotion，liesintheverynotionofSpirit。
