第8章

Thislastrelation[ofmindtoitsreality]isdistinguishedfromthephysiognomicbythefactthatthisisthespeakingpresenceoftheindividual，whoinhispracticalactiveouterexpressionbringstolightandmanifestsatthesametimetheexpressionwhereinhereflectshimselfintohimselfandcontemplateshimself，anexpressionwhichisitselfamovement，passivelineamentswhicharethemselvesessentiallyamediatedformofexistence。Inthecharacterstilltobeconsidered，however，theouter，elementisfinallyanentirelyinactiveobjectivity，whichisnotinitselfaspeakingsign，butpresentsitselfonitsownaccount，separatefromtheself-consciousprocess，andhastheformofabarething。

Inthefirstplaceinregardtotherelationoftheinnertothisitsouter，itisclearthatthatrelationseemsboundtobeunderstoodinthesenseofacausalconnexion，sincetherelationofoneimmanentandinherententitytoanother，quaanecessaryrelation，iscausalconnexion。

Now，forspiritualindividualitytohaveaneffectonthebodyitmustquacausebeitselfcorporeal。

Thecorporealelement，however，whereinitactsasacause，istheorgan，nottheorganofactiononexternalreality，butoftheactionoftheself-consciousbeingwithinitself，operatingoutwardonlyonitsownbody。Itisatthesametimenoteasytoseewhattheseorganscanbe。Ifwemerelythinkoforgansingeneral，thegeneralorganforworkwouldatonceoccurtous，so，too，theorganofsex，andsoon。Butorgansofthatsortaretobeconsideredasintrumentsorparts，whichmind，quaoneextreme，possessesasameansfordealingwiththeotherextreme，whichisanouterobject。Inthepresentcase，however，anorganistobeunderstoodtobeonewhereintheself-consciousindividual，asanextreme，maintainshimselfonhisownaccountandforhimselfagainsthisownproperactualitywhichisopposedtohim，theindividualnotbeingatthesametimeturnedupontheouterworld，butreflectedinhisownaction，andwhere，further，hisaspectofexistenceisnotanexistenceobjectiveforsomeotherindividual。Inthecaseofphysiognomy，too，theorganisnodoubtconsideredasanexistencereflectedintoselfandcriticizingtheaction。Butinthiscasetheexistenceisobjectiveincharacter，andtheoutcomeofthephysiognomicalobservationisthatself-consciousnesstreatspreciselythisitsrealityassomethingindifferent。Thisindifferencedisappearsinthefactthatthisverystateofbeingreflectedintoselfisitselfactiveupontheother:therebythatexistenceoccupiesandmaintainsanecessaryrelationtoself-consciousness。

Buttooperateeffectuallyonthatexistenceitmustitselfhaveabeing，thoughnotproperlyspeakinganobjectivebeing，anditmustbesetforthasbeingthisorgan。

Inordinarylife，anger，e。g。asaninternalactionofthatsort，islocatedintheliver。Plato(7)evenassignstheliversomethingstillhigher，somethingwhichtomanyiseventhehighestfunctionofall，viz。prophesying，orthegiftofutteringinanirrationalmannerthingssacredandeternal。Buttheprocesswhichtheindividualhasinhisliver，heart，andsoon，cannotberegardedasonewhollyinternaltotheindividual，whollyreflectedintohisself；ratherhisprocessisthere(viz。intheliver，etc。)assomethingwhichhasalreadybecomebodilyandassumesaphysicalanimalexistence，reactingonandtowardsexternalreality。

Thenervoussystem，ontheotherhand，istheimmediatestabilityoftheorganisminitsprocessofmovement。Thenervesthemselves，nodoubt，areagainorgansofthatconsciousnesswhichfromthefirstisimmersedinitsoutwardimpulses。Brainandspinalcord，however，maybelookedatastheimmediatepresenceofself-consciousness，apresenceself-contained，notanobjectandalsonottransient。Insofarasthemomentofbeing，whichthisorganhas，isabeingforanother，isanobjectiveexistence，itisabeingthatisdead，andisnolongerthepresenceofself-consciousness。

Thisself-containedexistence，however，isbyitsverynatureafluentstream，whereinthecirclesthataremadeinitimmediatelybreakupanddissolve，andwherenodistinctionisexpressedaspermanentorreal。Meanwhile，asminditselfisnotanabstractlysimpleentity，butasystemofprocesses，whereinitdistinguishesitselfintomoments，butintheveryactofdistinguishingremainsfreeanddetached；andasmindarticulatesitsbodyasawholeintoavarietyoffunctions，anddesignatesoneparticularpartofthebodyforonlyonefunction:—sotooonecanrepresenttooneselfthefluentstateofitsinternalexistence[itsexistencewithinitself]assomethingthatisarticulatedintoparts。Moreover，itseemsboundtobethoughtofinthisway，becausetheself-reflectedbeingofmindinthebrainitselfisagainmerelyamiddletermbetweenitspureessentialnatureanditsbodilyarticulation，anintermediatelink，whichconsequentlymustpartakeofthenatureofboth，andthusinrespectofthelattermustalsoagainhaveinitactualarticulation。

Thepsycho-organicbeinghasatthesametimethenecessaryaspectofastablesubsistentexistence。Theformermustretire，quaextremeofself-existence，andhavethislatterastheotherextremeoveragainstit，anextremewhichisthentheobjectonwhichtheformeractsasacause。Ifnowbrainandspinalcordarethatbodilyself-existenceofmind，theskullandvertebralcolumnformtheotherextremeseparatedoff，viz。thesolidfixedstablething。

When，however，anyonethinksoftheproperplacewheremindexists，itisnotthebackthatoccurstohim，butmerelythehead。Sincethisisso，wecan，inexaminingaformofknowledgelikewhatweareatpresentdealingwith，contentourselveswiththisreason—notaverybadoneinthepresentcase—inordertoconfinetheexistenceofmindtotheskull。Shoulditstrikeanyonetotakethevertebralcolumnfortheseatofmind，insofarasbyittooknowledgeandactiondoubtlessaresometimespartlyinducedandpartlyeduced，thiswouldprovenothingindefenceoftheviewthatthespinalcordmustbetakenaswellfortheindwellingseatofmind，andthevertebralcolumnfortheexistentialcounterpart，becausethisprovestoomuch。Forwemaybearinmindthattherearealsootherapprovedexternalwaysforgettingattheactivityofmindinordertostimulateorinhibititsactivity。

Thevertebralcolumn，then，ifwelike，dropsrightlyoutofaccount；anditisaswellmadeoutasmanyanotherdoctrineofthephilosophyofnaturethattheskullalonedoesnotindeedcontainthe“organs“ofmind(butitsexistentembodiment)。Forthiswaspreviouslyexcludedfromtheconceptionofthisrelation，andonthataccounttheskullwastakenfortheaspectofexistence；or，ifwemaynotbeallowedtorecalltheconceptioninvolved，thenexperienceunquestionablyteachesthat，asweseewiththeeyequaorgan，soitisnotwiththeskullthatwecommitmurder，steal，writepoetry，etc。

Wemustonthataccountrefrainfromusingtheexpression“organ“alsowhenspeakingofthatsignificanceoftheskullwhichwehavestilltomention。Foralthoughitisacommonthingtohearpeoplesay，thattoreasonablemenitisnotwordsbutfactsthatreallymatter，yetthatdoesnotgiveuspermissiontodescribeathingintermsnotappropriatetoit。Forthisisatoncestupidityanddeceit，pretendingmerelynottohavetheright“word“，andbidingfromitselfthatinrealityithasnotgotholdofthefactitself，thenotion。Ifthelatterwerethere，itwouldsoonfindtherightword。

Whathasbeenheredeterminedis，inthefirstinstance，merelythatjustasthebrainisthecaputvivum，theskullisthecaputmortuum。

Itisinthisensmortuum，then，thatthementalprocessesandspecificfunctionsofthebrainwouldhavetofindtheirexternalrealitymanifested，arealitywhichisnonethelessintheindividualhimself。Fortherelationofthoseprocessesandfunctionstowhat，beinganensmortuum，doesnotcontainmindindwellingwithinit，thereisoffered，inthefirstinstance，theexternalandmechanicalrelationdefinedabove，sothattheorgansproper—andtheseareinthebrain—herepresstheskulloutround，theremakeitbroad，orforceitflat，orinwhateverwaywecaretostatetheeffectthusexerted。Beingitselfapartoftheorganism，itmustbesupposedtohaveinittoo，asisthecaseineverybone，anactive，living，formativeinfluence，sothat，fromthispointofview，itreally，fromitsside，pressesthebrain，andfixesitsexternalboundary—whichitisthebetterabletodobeingtheharder。Inthatcase，however，therelationoftheactivityoftheonetotheotherwouldalwaysmaintainthesamecharacter；forwhethertheskullisthedeterminingfactororthefactordetermined，thiswouldeffectnoalterationinthegeneralcausalconnexion，onlythattheskullwouldthenbemadetheimmediateorganofself-consciousness，becauseinitquacausetheaspectofexistence-for-selfwouldfindexpression。But，sinceself-existenceinthesenseoforganiclivingactivitybelongstobothinthesamemanner，thecausalconnexionbetweentheminpointoffactdropsaltogether。

Thisdevelopmentofthetwo，however，wouldbeinwardlyconnected，andwouldbeanorganicpreestablishedharmony，whichleavesthetwointerrelatedaspectsfreeasregardsoneanother，eachwithitsownproperformandshape，withoutthisshapeneedingtocorrespondtothatoftheother；andstillmoresoasregardstherelationoftheshapeandthequality—justastheformofthegrapeandthetasteofwinearemutuallyindependentofoneanother。

Since，however，thecharacterofself-existenceappertainstotheaspectofbrain，whilethatofexistencetothefeatureofskull，thereisalsoacausalconnexiontobesetupbetweentheminsidetheorganicunity—anecessaryrelationbetweenthemasexternalforoneanother，i。e。arelationitselfexternal，wherebytheirformandshapearedeterminedtheonethroughtheother。

Asregardsthecondition，however，inwhichtheorganofself-consciousnesswouldoperatecausallyontheoppositeaspect，allsortsofstatementscanbemade。Forthequestionconcernstheconstitutionofacausewhichisconsideredinregardtoitsindifferentexistence，itsshapeandquantity，acausewhoseinnernatureandself-existencearetobepreciselywhatleavequiteunaffectedtheimmediatelyexistingaspect。Theorganicself-formationoftheskullis，tobeginwith，indifferenttothemechanicalinfluenceexerted，andtherelationshipinwhichthesetwoprocessesstand，sincetheformerconsistsinrelatingitselftoitself，isjustthisveryindeterminatenessandboundlessness。Furthermore，eventhoughthebrainacceptedthedistinctionsofmind，andtookthemintoitselfasexistentialdistinctions，andwereapluralityofinnerorgansoccupyingeachadifferentspace，itwouldbeleftundecidedwhetheramentalelementwould，accordingasitwasoriginallystrongerorweaker，eitherbeboundtopossessinthefirstcaseamoreexpandedbrain-organ，orinthelattercaseamorecontractedbrain-organ，orjusttheotherwayabout。Butitiscontradictorytonatureforthebraintobesuchapluralityofinternalorgans；fornaturegivesthemomentsofthenotionanexistenceoftheirown，andhenceputsthefluentsimplicityoforganiclifeclearononeside，anditsarticulationanddivisionwithitsdistinctionsontheother，sothat，inthewaytheyhavetobetakenhere，theyassumetheformofparticularanatomicalfacts。

Thesameholdsgoodinregardtothequestionwhethertheimprovementofthebrainwouldenlargeordiminishtheorgan，whetheritwouldmakeitcoarserandthickerorfiner。Bythefactthatitremainsundeterminedhowthecauseisconstituted，itisleftinthesamewayundecidedbowtheeffectexertedontheskullcomesabout，whetheritisawideningoranarrowingandshrinkingofit。Supposethiseffectisnamedinperhapsmoredistinguishedphrasea“solicitation“，wecannotsaywhetherthistakesplacebyswellingliketheactionofacantharides-plaster，orbyshrivellingliketheactionofvinegar。

Indefenceofallviewsofthatkindplausiblereasonscanbeadduced；fortheorganicrelation，whichquiteasmuchexertsitsinfluence，findsonefitaswellasanother，andisindifferenttoallthiswitofmereunderstanding。

Itis，however，nottheinterestofobservationtoseektodeterminethisrelation。Foritisinanycasenotthebraininthesenseofaphysicalpartwhichtakesitsstandononeside，butbraininthesenseoftheexistentialformofself-consciousindividuality。Thisindividuality，quaabidingcharacterandself-movingconsciousactivity，existsforitselfandwithinitself。Opposedtothisexistencewithinitselfandonitsownaccountstanditsrealityanditsexistenceforanother。Itsownpeculiarexistenceistheessentialnature，andissubject，havingabeinginthebrain；thisbeingissubsumedunderit，andgetsitsvaluemerelythroughitsindwellingsignificance。Theotheraspectofself-consciousindividuality，however，thatofitsexistence，isbeingquaindependentandsubject，orquaathing，viz。abone:therealexistenceofmanishisskull-bone。Thisistherelationshipandthesensewhichthetwoaspectsofthisrelationhavewhenthemindadoptstheattitudeofobservation。

Observationhasnowtodealwiththemoredeterminaterelationoftheseaspects。Theskull-bonedoubtlessingeneralhasthesignificanceofbeingtheimmediaterealityofmind。Butthemany-sidednessofmindgivesitsexistenceacorrespondingvarietyofmeanings。Whatwehavetofindoutisthespecificmeaningoftheparticularregionsintowhichthisexistenceisdivided；andwehavetoseehowthereferencetomindisdenotedinthem。

Theskull-boneisnotanorganofactivity，norevenaprocessofutterance。Weneithercommittheft，murder，etc。，withtheskull-bone，nordoesitintheleastdistortitsfacetosuitthedeedinsuchcases，sothattheskullshouldexpressthemeaninginthelanguageofgesture。Nordoesthisexistentialformpossessthevalueevenofasymbol。Lookandgesture，tone，evenapillarorapoststuckuponadesertisland，proclaimatoncethattheystandforsomethingelsethanwhattheymerelyareatfirstsight。Theyforthwithprofesstobesymbols，sincetheyhaveinthemacharacteristicwhichpointstosomethingelsebythefactthatitdoesnotbelongpeculiarlytothem。

Doubtless，eveninthecaseofaskull，thereismanyanideathatmayoccurtous，likethoseofHamletoverYorick"sskull；buttheskull-bonebyitselfissuchanindifferentobject，suchaninnocentthing，thatthereisnothingelsetobeseeninitortobethoughtaboutitdirectlyasitis，exceptsimplythefactofitsbeingaskull。Itnodoubtremindsusofthebrainanditsspecificnature，andskullwithotherformations，butitdoesnotrecallaconsciousprocess，sincethereisimpressedonitneitheralookorgesture，noranythingwhichwouldshowtracesofderivationfromaconsciousactivity。Foritisthatsortofrealitywhich，inthecaseofindividuality，isintendedtoexhibitanaspectofanotherkind，onethatwouldnolongerbeanexistencereflectingitselfintoitself，butbareimmediateexistence。

While，further，theskulldoesnotitselffeel，thereseemsstillapossibilityofprovidingitwithamoredeterminatesignificanceinthefactthatspecificfeelingsmightenableus，throughtheirbeinginproximitytoit，tofindoutwhattheskullmaymeantoconvey；andwhenaconsciousmodeofmindhasitsfeelinginaspecificregionoftheskull，itmaybethoughtperhapsthatthisspotoftheskullmayindicatebyitsshapewhatthatmodeisandwhatitspeculiarnature。Justas，e。g。，manypeoplecomplainoffeelingapainfultensionsomewhereintheheadwhenthinkingintensely，orevenwhenthinkingatall，soitmightbethatstealing，committingmurder，writingpoetry，andsoon，couldeachbeaccompaniedwithitsownproperfeeling，whichwouldoverandabovebeboundtohaveitspeculiarlocalization。Thislocalityofthebrain，whichwouldinthismannerbemoredisturbedandexercised，wouldalsomostlikelydevelopfurtherthecontiguouslocalityoftheboneoftheskull；oragainthislatterlocalitywould，fromsympathyorconformity，notbeinert，butwouldenlargeordiminishorinsomeotherwayassumeacorrespondingform。

What，however，makessuchahypothesisimprobableisthis:feelingingeneralissomethingindeterminate，andthatfeelingintheheadasthecentremightwellbethegeneralfeelingthataccompaniesallsuffering；sothatmixedupwiththethief"s，murderer"s，poet"sticklingorpainintheheadtherewouldbeotherfeelingstoo，andtheywouldpermitofbeingdistinguishedfromoneanother，orfromthosewemaycallmerelybodilyfeelings，aslittleasanillnesscanbedeterminedfromthesymptomofheadache，ifwerestrictitsmeaningmerelytothebodilyelement。

Inpointoffact，fromwhateversidewelookatthematter，allnecessaryreciprocalrelationbetweenthemcomestonothing，aswellasanyintimationtheonemightgiveoftheotherinvirtueofsucharelation。Iftherelationisstilltohold，whatislefttoformasortofnecessaryrelationisapre-establishedharmonyofthecorrespondingfeaturesofthetwosides，aharmonywhichleavesthefactorsinquestionquitedetachedandrestsonnoinherentprinciple；foroneoftheaspectshastobeanon-mentalreality，abarething。

Thusthen，ononesidewehaveanumberofpassiveregionsoftheskull，ontheotheranumberofmentalproperties，thevarietyandcharacterofwhichwilldependontheconditionofpsychologicalinvestigation。Thepoorertheideawehaveofmind，theeasierthematterbecomesinthisrespect；

for，inpart，thefewerbecomethementalproperties，and，inpart，themoredetached，fixed，andossified，andconsequentlymoreakintofeaturesoftheboneandmorecomparablewiththem。

But，whilemuchisdoubtlessmadeeasierbythismiserablerepresentationofthemind，therestillremainsaverygreatdealtobefoundonbothsides:thereremainsforobservationtodealwiththeentirecontingencyoftheirrelation。Wheneveryfacultyofthesoul，everypassionand(forthis，too，mustbeconsideredhere)thevariousshadesofcharacters，whichthemorerefinedpsychologyand“knowledgeofmankind“areaccustomedtotalkabout，areeachandallassignedtheirplaceontheskull，andtheircontourontheskull-bone，thearbitrarinessandartificialityofthisprocedurearejustasglaringasifthechildrenofIsrael，whohadbeenlikenedto“thesandbytheseashoreformultitude“，hadeachassignedandtakentohimselfhisownsymbolicgrainofsand！

Theskullofamurdererhas—notthisorganorsign—butthis“bump“。Butthismurdererhasinadditionalotofotherproperties，andotherbumpstoo，andalongwiththebumpshollowsaswell。

Bumpsandhollows，thereisroomforselection！Andagainhismurderouspropensitycanbereferredtoanybumporhollow，andthisinturntoanymentalquality；forthemurdererisneitherthisabstractionofamurderer，nordoeshehavemerelyoneprotuberanceandonedepression。

Theobservationsofferedonthispointmustthereforesoundjustaboutassensibleasthoseofthedealerabouttherainattheannualfair，andofthehousewifeatherwashingtime。(8)Dealerandhousewifemightaswellmaketheobservationthatitalwaysrainswhenneighbourso-and-sopassesby，orwhentheyhaveroastpork。Fromthepointofviewofobservationagivencharacteristicofmindisjustasindifferenttoagivenformationoftheskullasrainisindifferenttocircumstanceslikethese。Forofthetwoobjectsthusunderobservation，theoneisabarrenisolatedentity(Fürsichsein)，anossifiedpropertyofmind，theotherisanequallybarrenpotentiality(Ansichsein)。Suchanossifiedentity，astheybothare，iscompletelyindifferenttoeverythingelse。Itisjustasmuchamatterofindifferencetoahighbumpwhetheramurdererisincloseproximity，astothemurdererwhetherflatnessisnearhim。

Thereis，ofcourse，nogettingoverthepossibilitythatstillremains，thatabumpatacertainplaceisconnectedwithacertainproperty，passion，etc。Wecanthinkofthemurdererwithahighbumphereatthisplaceontheskull，thethiefwithonethere。Fromthispointofviewphrenologyiscapableofmuchgreaterextensionthanithasyethad。Forinthefirstinstanceitseemstoberestrictedmerelytotheconnexionofabumpwithapropertyinoneandthesameindividual，inthesensethatthisindividualpossessesboth。Butphrenologypernaturam-fortheremustbesuchasubjectaswellasaphysiognomypernaturam-goesalongwaybeyondthisrestriction。Itdoesnotmerelyaffirmthatacunningfellowhasabumplikeafistlyingbehindtheear，butalsoputsforwardtheviewthat，nottheunfaithfulwifeherself，buttheotherpartytothisconjugaltransaction，hasabumponthebrow。

Inthesameway，onemaytoo/imagine”and“conjecture”themanlivingunderthesameroofwiththemurderer，orevenone"sneighbour，or，goingstillfurtherafield，“conjecture”one"sfellowcitizens，etc。，withhighbumpsonsomepartoftheskull，justaswellasonemightpicturetooneselftheflyingcowthatwascaressedbythecrabridingonadonkey，andafterwards，etc。etc，Butofpossibilityistakennotinthesenseofapossibilityof“imagining”and“conjecturing”and“picturing”，butinthesenseofinnerpossibility，orpossibilityofconceiving，thentheobjectisarealityofthekindwhichisamerethingandis，andshouldbe，depivedofthesignificanceofreality，andcanthusonlyhavethesenseofitforimaginativeorfigurativethinking。

Theobservermay，inspiteoftheindifferenceofthetwosidestooneanother，settoworktodeterminecorrelations，supportedpartlybythegeneralrationalprinciplethattheouteristheexpressionoftheinner，andpartlybytheanalogyoftheskullsofanimals—whichmaydoubtlesshaveasimplercharacterthanmen，butofwhichatthesametimeitbecomesjustsomuchthemoredifficulttosaywhatcharactertheydohave，inthatitcannotbesoeasyforanyman"simaginationtothinkhimselfreallyintothenatureofananimal。Shouldtheobserverdoso，hewillfind，ingivingoutforcertainthelawshemaintainshehasdiscovered，afirst-ratemeansofassistanceinadistinctionwhichwetoomustnecessarilytakenoteofatthispoint。

Thebeingofmindcannotbetakenatanyratetobesomethingcompletelyrigidandimmovable。

Manisfree。Itwillbeadmittedthatthemind"soriginalprimordialbeingconsistsmerelyindispositions，whichmindhastoalargeextentunderitscontrol，orwhichrequirefavourablecircumstancestodrawthemout；i。e。anoriginal“being“ofmindmustbeequallywellspokenofaswhatdoesnotexistasa“being“atall。Wereobservationstoconflictwithwhatstrikesanyoneasawarrantablelaw，shouldithappentobefineweatherattheannualfairoronthehousewife"swashingday—thendealerandhousewifemightsaythatit，properlyspeaking，shouldrain，andtheconditionsarereallyallthatway。Sotoointhecaseofobservingtheskull，itmightbesaidwhenthosecontradictoryobservationsoccur，thatthegivenindividualoughtproperlytobewhataccordingtothelawhisskullproclaimshimtobe，andthathehasanoriginaldispositionwhich，however，hasnotbeendeveloped:thisqualityisnotreallypresent，butitshouldbethere。The“law“andthe“ought-to-be“restonobservationofactualshowersofrain，andobservationoftheactualsenseandmeaninginthecaseofthegivencharacteroftheskull；butiftherealityisnotpresent，theemptypossibilityissupposedtodojustaswell。

Thismerepossibility，i。e。thenon-actualityofthelawproposed，andhencetheobservationsconflictingwiththelaw，areboundtocomeoutjustforthereasonthatthefreedomoftheindividualandthedevelopingcircumstancesareindifferenttowardswhatmerelyis，bothinthesenseoftheoriginalinneraswellastheexternalossiformstructure，andalsobecausetheindividualcanbesomethingelsethanheisinhisoriginalinternalnature，andstillmorethanwhatheisasaskull-bone。

Weget，then，thepossibilitythatagivenbumporhollowontheskullmaydenotebothsomethingactualaswellasameredisposition，oneindeedsolittledeterminedinanygivendirectionastodenotesomethingthatisnotactualatall。Weseehere，asalways，thesameresultofabadexcuse，viz。thatitisitselfreadytobeusedagainstwhatitisintendedtosupport。Weseethethinkingthatmerely“conjectures“broughtbytheveryforceoffactstosayinunintelligentfashiontheveryoppositeofwhatitholdsto—tosaythatthereissomethingindicatedbysuchandsuchabone，butalsojustastrulynotindicatedatall。

Whathoversbeforethiswayof“conjecturing“whenitmakesthisexcuseisthetruethought-athought，however，whichabolishesthatwayof“conjecturing“，—thatbeingassuchisnotatallthetruthofspirit。Asthedispositionisanoriginalprimordialbeing，havingnoshareintheactivityofmind，justsuchabeingistheskull-boneonitsside。Whatmerelyis，withoutparticipatinginspiritualactivity，isathingforconsciousness，andsolittleisittheessenceofmindthatitisrathertheveryoppositeofit，andconsciousnessisonlyactualforitselfbythenegationandabolitionofsuchabeing。

Fromthispointofviewitmustberegardedasathoroughdenialofreasontogiveoutaskull-boneastheactualexistenceofconsciouslife，andthatiswhatitisgivenouttobewhenitisregardedastheouterexpressionofspirit；fortheexternalexpressionisjusttheexistentreality。Itisnousetosaywemerelydrawaninferencefromtheouterastotheinner，whichissomethingdifferent，ortosaythattheouterisnottheinneritselfbutmerelyitsexpression。Forintherelationofthetwotooneanotherthecharacteroftherealitywhichthinksitselfandisthoughtofbyitselffallsjustonthesideoftheinner，whiletheouterhasthecharacterofexistentreality。

When，therefore，amanistold，“You(yourinnerbeing)aresoandso，becauseyourskull-boneissoconstituted，“thismeansnothingelsethanthatweregardaboneastheman"sreality。Toretortuponsuchastatementwithaboxontheear—inthewaymentionedabovewhendealingwithpsysiognomy—removesprimarilythe“soft“partsofhisheadfromtheirapparentdignityandposition，andprovesmerelythatthesearenotrueinherentnature，arenottherealityofmind；theretortherewould，properlyspeaking，havetogothelengthofbreakingtheskullofthepersonwhomakesastatementlikethat，inordertodemonstratetohiminamanneraspalpableashisownwisdomthataboneisnothingofaninherentnatureatallforaman。，stilllesshistruereality。

Theuntutoredinstinctofself-consciousreasonwillrejectwithoutexaminationphrenology—thisotherobservinginstinctofself-consciousreason，whichhavingsucceededinmaltingaguessatknowledgehasgraspedknowledgeinthesoullessformthattheouterisanexpressionoftheinner。

Buttheworsethethought，thelesssometimesdoesitstrikeuswhereitsbadness，definitelylies，andthemoredifficultitistoexplainit。Forathoughtissaidtobetheworse，thebarerandemptiertheabstraction，whichthoughttakestobetheessentialtruth。Butintheantithesishereinquestionthecomponentpartsareindividualityconsciousofitself，andtheabstractionofabarething，towhichexternalityhasbeenreduced—theinnerbeingofmindtakeninthesenseofafixedsoullessexistenceandinoppositiontojustsuchabeing。

Withtheattainmentofthis，however，rationalobservationseemsinfacttohavealsoreacheditsculminatingpoint，atwhichitmusttakeleaveofitselfandturnrightabout；foritisonlywhenanythingisentirelybadthatthereisaninherentandimmediatenecessityinittowheelroundcompletelyintoitsopposite。JustsoitmaybesaidoftheJewsthatitispreciselybecausetheystanddirectlybeforethedoorofsalvation，thattheyareandhavebeenthemostreprobateandabandoned:—whatthenationshouldbeinandforitself，this，thetrueinnernatureofitsself，itisnotconsciousofbeing，butputsawaybeyonditself。Bythisrenunciationitcreatesforitselfthepossibilityofahigherlevelofexistence，ifonceitcouldgettheobjectthusrenouncedbackagaintoitself，thanifithadneverleftitsnaturalimmediatestateofexistence—becausespiritisallthegreaterthegreatertheoppositionoutofwhichitreturnsintoitself；andsuchanoppositionspiritbringsaboutforitself，bydoingawaywithitsimmediateunity，andlayingasideitsself-existence，aseparatelifeofitsown。Butifsuchaconsciousnessdoesnotmediateandreflectitself，themiddlepositionortermwhereithasadeterminateexistenceisthefatalunholyvoid，sincewhatshouldgiveitsubstanceandfillinghasbeenturnedintoarigidlyfixedextreme。Itisthusthatthislaststageofreason"sfunctionofobservationisitsveryworst，andforthatreasonitscompletereversalbecomesnecessary。

Forthesurveyoftheseriesofrelationsdealtwithuptothispoint，whichconstitutethecontentandobjectofobservation，showsthateveninitsfirstform，inobservationoftherelationsofinorganicnature，sensuousbeingvanishedfromitsken。Themomentsofitsrelation(i。e。thatofinorganicnature)presentthemselvesaspureabstractionsandassimplenotions，whichshouldbekeptconnectedwiththeexistenceofthings，butthisgetslost，sothattheabstractmomentprovestobeapuremovementandauniversal。Thisfree，self-completeprocessretainsthesignificanceofsomethingobjective；butnowappearsasaunit。Intheprocessoftheinorganictheunitistheinnerwithnoexistence。Whentheprocessdoeshaveexistencequaunit，asoneandsingle，itisanorganism。

Theunitquaself-existentornegativeentitystandsinantithesistotheuniversal，throwsoffitscontrol，andremainsindependentbyitself，sothatthenotion，beingonlyrealizedintheconditionofabsolutedissociation，failstofindinorganicexistenceitsgenuineexpression，inthesensethatitisnotthere，intheformofauniversal；itremainsan“outer“，or，whatisthesamething，an“inner“oforganicnature。

Theorganicprocessismerelyfreeimplicitly(ansich)；itisnotsoexplicitly，“foritself“(fürsich)。

Theexplicitphaseofitsfreedomappearsintheideaofpurpose，hasexistenceasanotherinnernatureasaself-directingwisdomthatliesoutsidethatmereprocess。Reason"sfunctionofobservationthusturnsitsattentiontothiswisdom，tomind，tothenotionactuallyexistingasuniversality，ortothepurposeexistingintheformofpurpose；andwhatconstitutesitsownessentialnatureisnowtheobjectbeforeit。

Reasonhereintheactivityofobservationisdirectedfirsttothepureabstractformofitsessentialnature。Butsincereason，initsapprehensionoftheobjectthusworkingandmovingamidstitsowndistinctionstakesthisobjectassomethingthatexists，observationbecomesawareoflawsofthought，relationsofoneconstantfactortoanotherconstantfactor。Thecontentoftheselawsbeing，however，merelymoments，theyruntogetherintothesingleoneofself-consciousness。

Thisnewobject，takeninthesamewayasexistent，isthecontingentindividualself-consciousness。

Theprocessofobservation，therefore，keepswithinthe“conjectured“meaningofmind，andwithinthecontingentrelationofconscioustounconsciousreality。Mindaloneinitselfisthenecessityofthisrelation。Observation，therefore，attacksitatcloserquarters，andcomparesitsrealizationthroughwillandactionwithitsrealitywhenitcontemplatesandisreflectedintoitself，arealitywhichisitselfobjective。Thisexternalaspect，althoughanutteranceoftheindividualwhichhehimselfcontains，isatthesametime，quasymbol，somethingindifferenttothecontentwhichitisintendedtodenote，justaswhatfindsforitselfthesymbolisindifferenttothissymbol。

Forthisreason，observationfinallypassesfromthisvariableformofutterancebacktothepermanentfixedbeing，andinprincipledeclaresthatexternalityistheouterimmediaterealityofmind，notinthesenseofanorgan，andnotlikealanguageorasymbol，butinthesenseofalifelessthing。Whattheveryfirstformofobservationofinorganicnaturedidawaywithandsuperseded，viz。theideathatthenotionshouldappearintheshapeofathing，thislastformofobservationreinstatessoastoturntherealityofminditselfintoathing，orexpressingittheotherwayabout，soastogivelifelessbeingthesignificanceofmind。

Observationhasthusreachedthepointofexplicitlyexpressingwhatournotionofobservationwasattheoutset，viz。thatrationalcertaintymeansobjectivityofreason，thatthecertaintyofreasonseeksitselfasanobjectivereality。

Onedoesnot，indeed，supposethatmind，whichisrepresentedbyaskull，isdefinedasathing。

Thereisnotmeanttobeanymaterialism，asitiscalled，inthisidea；mindrathermustbesomethingverydifferentfromthesebonesoftheskull。Butthatmindis，meansnothingelsethanthatitisathing。Whenbeingassuch，orthingness，ispredicatedofthemind，thetrueandgenuineexpressionforthisis，therefore，thatmindissuchanentityasaboneis。Henceitmustbeconsideredassupremelyimportantthatthetrueexpressionhasbeenfoundforthebarestatementregardingmind—thatitis。Whenthestatementisevermadeaboutmind，thatitis，hasabeing，isathing，anindividualreality，wedonotmeanitissomethingwecansee，orknockabout，ortakeinourhands，andsoon，butthatiswhatwesay，andwhatthestatementreallyamountstoisconsequentlyconveyedintheexpressionthattheexistenceofmindisabone。

Thisresulthasnowatwofoldsignificance:oneisitstruemeaning，insofarastheresultisacompletionoftheoutcomeoftheprecedingmovementofself-consciousness。Theunhappyself-consciousnessrenounceditsindependence，andwresteditsdistinctiveself-existenceoutintotheshapeofathing。Bydoingso，itleftthelevelofself-consciousnessandrevertedtotheconditionofmereconsciousness，i。e。tothatphaseofconsciouslifeforwhichtheobjectisanexistent，athing。Butwhatis“thing“inthiscaseisself-consciousness；“thing“hereistheunityofegoandbeing—theCategory。Whentheobjectbeforeconsciousnessisdeterminedthus，consciousnesspossessesreason。Consciousness，aswellasself-consciousness，isinitselfproperlyreasoninanimplicitform；butonlythatconsciousnesscanbesaidtohavereasonwhoseobjecthasthecharacterofbeingthecategory。Fromthis，however，wemuststilldistinguishtheknowledgeofwhatreasonis。

Thecategory，whichistheimmediateunityofbeingandself(SeynundSeinen)，musttraversebothforms，andtheconsciousattitudeofobservationisjustwherethecategoryissetforthintheformofbeing。Initsresult，consciousnessexpressesthat，whoseunconsciousimplicitcertaintyitis，intheshapeofaproposition—thepropositionwhichliesintheverynotionofreason。Thispropositionistheinfinitejudgmentthattheselfisathing—ajudgmentthatcancelsandtranscendsitself。

Throughthisresult，then，thecategorygetstheaddedcharacteristicofbeingthisself-cancellingopposition。The“pure“category，whichispresenttoconsciousnessintheformofbeingorimmediacy，isstillanunmediated，amerelygivenobject，andtheattitudeofconsciousnessisalsodirect，hasnomediationinit。Thatinfinitejudgmentisthemomentwhichisthetransitionofimmediacyintomediationornegativity。Thegivenpresentobjectisthereforecharacterizedasanegativeobjectwhileconsciousnessinitsrelationtowardsitassumestheformofself-consciousness；orthecategory，whichtraversedtheformofbeingintheprocessofobservation，isnowsetupintheformofself-existence。Consciousnessnolongerseekstofinditselfimmediately，buttoproduceitselfbyitsownactivity。Consciousnessitselfisthepurposeandendofitsownaction，asintheprocessofobservationithadtodomerelywiththings。

Theothermeaningoftheresultistheonealreadyconsidered，thatofunsystematic(begrifflos)

observation。Thishasnootherwayofunderstandingandexpressingitselfthanbydeclaringtherealityofself-consciousnesstoconsistintheskull-bone，justasitappearsintheformofathingofsense，stillretainingitscharacterasanobjectforconsciousness。Instatingthis，however，ithasnoclearconsciousnessastowhatthestatementinvolves，anddoesnotgraspthedeterminatecharacterofthesubjectandpredicateinthepropositionandoftheirrelationtooneanother，stilllessdoesitgraspthepropositioninthesenseofaself-resolvinginfinitejudgmentandanotion。

Rather，invirtueofadeeper-lyingself-consciousnessofmind，whichhastheappearancehereofbeinganinnatedecencyandhonestyofnature，itconcealsfromitselftheignominiousnessofsuchanirrationalcrudethoughtathatoftakingabonefortherealityofself-consciousness；andtheverysenselessnessofintroducingallsortsofrelationsofcauseandeffect，symbol“，“organ“，etc。，whichareperfectlymeaninglesshere，andofhidingawaytheglaringfollyofthepropositionbehinddistinctionsderivedfromthem—allthisputsaglossonthatthoughtandwhitewashesitsnakedabsurdity。

Brain-fibresandthelike，lookedatasformsofthebeingofmind，arealreadyanimagined，amerelyhypotheticalactualityofmind—notitspresentedreality，notitsfelt，seen，inshortnotitstruereality。Iftheyarepresenttous，iftheyareseen，theyarelifelessobjects，andthennolongerpassforthebeingofmind。Butitsobjectivitypropermusttakeanimmediate，asensuousform，sothatinthisobjectivityqualifeless—fortheboneislifelesssofarasthelifelessisfoundinthelivingbeingitself—mindisestablishedasactual。

Theprincipleinvolvedinthisideaisthatreasonclaimstobeallthinghood，eventhinghoodofapurelyobjectivekind。Itisthis，however，inconceptu:or，onlythisnotionisthetruthofreason；

andthepurerthenotionitselfis，themoresillyanideadoesitbecome，ifitscontentdoesnottaketheshapeofanotion(Begriff)butofamerepresentationoridea(Vorstellung)-iftheself-supersedingjudgmentisnottakenwiththeconsciousnessofthisitsinfinity，butistakenasastableandpermanentproposition，thesubjectandpredicateofwhichholdgoodeachonitsownaccount，selffixedasself，thingasthing，whileonehastobetheotherallthesame。

Reason，essentiallythenotion，isimmediatelypartedasunderintoitselfanditsopposite，anoppositionwhichjustforthatreasonisimmediatelyagainsuperseded。Butifitpresentsitselfinthiswayasbothitselfanditsopposite，andifitisheldfastintheentirelyisolatedmomentofthisdisintegration，reasonisapprehendedinanirrationalform；andthepurerthemomentsofthisoppositionare，themoreglaringistheappearanceofthiscontent，whichiseitheraloneforconsciousness，oraloneexpressedingenuouslybyconsciousness。

The“depth“whichmindbringsoutfromwithin，butcarriesnofurtherthantomakeitapresentation(Vorstellung)，andletitremainatthislevel—andthe“ignorance“onthepartofthisconsciousnessastowhatitreallysays，arethesamekindofconnexionofhigherandlowerwhich，inthecaseofthelivingbeing，naturena?velyexpresseswhenitcombinestheorganofitshighestfulfilment，theorganofgeneration，withtheorganofurination。Theinfinitejudgmentquainfinitewouldbethefulfilmentoflifethatcomprehendsitself，whiletheconsciousnessoftheinfinitejudgmentthatremainsatthelevelofpresentationcorrespondstourination。

1。Cp。WithHegel"sanalysisErdmann"sPsychologischeBriefe，Br。9。

2。AcriticofphysiognomyinüberPhysiognomik，2Auf。G?ttingen，1778，p。35。

3。i。e。therelationofself-consciousnesstoexternalreality。

4。Cp。Thereisnoarttofindthemind"sconstructionintheface。Macbeth，，Act。I。4。

5。ThisreferstotheclaimsputforwardbyLavater，whoseworkwasentitledPhysiognomischeFragmentezurBef?rderungderMenschenkenntnissundMenschenliebe。Leipzig，1775-8。

6。“EverydayPhysiognomy“wouldbethefamiliarprocedureofmankind，civilizedanduncivilized，indivingorsupposingwhatisinaman"smindfrombodilyexpressions-e。g。thetoneofhisvoice，thelineaments(naturalandacquired)ofhisface，theplayofhisfeatures，oreveningeneraltheconformationofhisbody。Theprocedureisinstinctive；butitalsoleadstoroughandreadyjudgmentsofexperiencewhichareusedforguidanceineverydaysociallife。

7。Tim?us，71，72。

8。v。above，p。349。

B

TheRealisationofRationalSelf-ConsciousnessthroughitsOwnActivitySELF-CONSCIOUSNESSfoundthe“thing“intheformofitself，anditselfintheformofathing；

thatistosay，self-consciousnessisexplicitlyawareofbeinginitselftheobjectivereality。Itisnolongertheimmediatecertaintyofbeingallreality；itisratherakindofcertaintyforwhichtheimmediateingeneralassumestheformofsomethingsublated，sothattheobjectivityoftheimmediateisregardednowmerelyassomethingsuperficialwhoseinnercoreandessenceisself-consciousconsciousness。

Theobject，therefore，towhichself-consciousnessispositivelyrelated，isaself-consciousness。

Theobjecthastheformandcharacterofthinghood，i。e。isindependent:butself-consciousnesshastheconvictionthatthisindependentobjectisnotalientoitself；itknowsherewiththatitselfisinherently(ansich)recognizedbytheobject。Self-consciousnessismind，whichhastheassuranceofhaving，intheduplicationofitsself-consciousnessandintheindependenceofboth，itsunitywithitsownself。Thiscertaintyhastobebroughtoutnowbeforethemindinallitstruth；whatself-consciousnessholdsasafact，viz。thatimplicitlyinitselfandinitsinnercertaintyitis，hastoenterintoitsconsciousnessandbecomeexplicitforit。

Whatthegeneralstagesofthisactualizationwillbecanbeindicatedinageneralwaybyreferencetotheroadthusfartraversed。Justasreason，whenexercisedinobservation，repeatedinthemediumofthecategorythemovementof“consciousness“assuch，namely，sense-certainty，(1)

perception，(2)andunderstanding，(3)thecourseofreasonhere，too，willagaintraversethedoublemovementof“self-consciousness“，andfromindependencepassoverintoitsfreedom。Tobeginwith，thisactivereasonisawareofitselfmerelyasanindividual“，andmust，beingsuch，demandandbringforthitsrealityinan“other“。Thereafter，however，itsconsciousnessbeingliftedintouniversality，itbecomesuniversalreason，andisconsciouslyawareofitselfasreason，assomethingalreadyrecognizedinandforitself，whichwithinitspureconsciousnessunitesallself-consciousness。Itisthesimpleultimatespiritualreality(Wesen)，which，bycomingatthesametimetoconsciousness，istherealsubstance，intowhichprecedingformsreturnandinwhichtheyfindtheirground，sothattheyare，ascontrastedwithreferencetothelatter，merelyparticularmomentsoftheprocessofitscomingintobeing，momentswhichindeedbreaklooseandappearasformsontheirownaccount，buthaveinfactonlyexistenceandactualitywhenborneandsupportedbyit，andonlyretaintheirtruthinsofarastheyareandremaininit。

Ifwetakethisfinalresultoftheprocessasitiswhenreallyaccomplished——thisend，whichisthenotionthathasalreadybecomemanifestbeforeus，viz。recognizedself-consciousness，whichhasthecertaintyofitselfintheotherfreeself-consciousness，andfindsitstruthpreciselythere；inotherwords，ifwebringthisstillinwardandunevolvedmindtolightasthesubstancethathasdevelopedintoitsconcreteexistence——weshallfindthatinthisnotionthereisopeneduptherealmoftheSocialOrder，theEthicalWorld(Sittlichkeit)。Forthislatterisnothingelsethantheabsolutespiritualunityoftheessentialsubstance(Wesen)ofindividualsintheirindependentreality；itisaninherentlyuniversalself-consciousness，whichisawareofbeingsoconcreteandrealinanotherconsciousness，thatthislatterhascompleteindependence，islookedonasa“thing“，andtheuniversalself-consciousnessisawarepreciselythereinofitsunitywiththat“thing“，andisonlythenself-consciousness，whenthusinunitywiththisobjectivebeing(Wesen)。Thisethicalsubstancewhentakeninitsabstractuniversalityisonlytheconceptionoflaw，thought-constitutedlaw；butjustasmuchitisimmediatelyactualself-consciousness，itisCustom(Sitte)。Thesingleindividualconversely，isonlya“this“，agivenexistentunit，insofarasheisawareoftheuniversalconsciousnessashisownbeinginhisownparticularindividuality，seeingthathisactionandexistencearetheuniversalcustom。

Inpointoffactthenotionoftherealizationofself-consciousreason——ofdirectlyapprehendingcompleteunitywithanotherinhisindependence:ofhavingformyobjectanotherinthefashionofa“thing“founddetachedandapartfromme，andthenegativeofmyself，andoftakingthisasmyownself-existence(Fürmichseyn)——findsitscompleterealityinfulfilmentinthelifeofanation。

Reasonappearshereasthefluentuniversalsubstance，asunchangeablesimplethinghoodwhichyetbreaksupintomanyentirelyindependentbeings，justaslightburstsasunderintostarsasinnumerableluminouspoints，eachgivinglightonitsownaccount，andwhoseabsoluteself-existence(Fürmichseyn)isdissolved，notmerelyimplicitly(ansich)，butexplicitlyforthemselves(fürsich)，withinthesimpleindependentsubstance。Theyareconsciouswithinthemselvesofbeingtheseindividualindependentbeingsthroughthefactthattheysurrenderandsacrificetheirparticularindividuality，andthatthisuniversalsubstanceistheirsoulandessence——asthisuniversalagainistheactionofthemselvesasindividuals，andistheworkandproductoftheirownactivity。

Thepurelyparticularactivityandbusinessoftheindividualrefertoneedswhichhehasasapartofnature，i。e。asamereexistentparticular。Thateventhese，itscommonestfunctions，donotcometonothing，buthavereality，isbroughtaboutbytheuniversalsustainingmedium，themightoftheentirenation。

Itisnotmerely，however，thisformofsubsistenceforhisactivityingeneralthattheindividualgetsintheuniversalsubstance，butlikewisealsohiscontent；whathedoesiswhatallarecapableofdoing，isthecustomallfollow。Thiscontent，insofarasitiscompletelyparticularized，is，initsconcretereality，confinedwithinthelimitsoftheactivityofall。Thelabouroftheindividualforhisownwantsisjustasmuchasatisfactionofthoseofothersasofhimself，andthesatisfactionofhisownheattainsonlybythelabourofothers。

Astheindividualinhisownparticularworkipsofactoaccomplishesunconsciouslyauniversalwork，soagainhealsoperformstheuniversaltaskashisconsciousobject。Thewholebecomesinitsentiretyhiswork，forwhichhesacrificeshimself，andpreciselybythatmeansreceivesbackhisownselffromit。

Thereisnothingherewhichmaynotbereciprocal，nothinginregardtowhichtheindependenceoftheindividualmaynot，indissipatingitsexistenceonitsownaccount(Fürsichseyn)，innegatingitself，giveitselfitspositivesignificanceofexistingforitself。Thisunityofexistingforanother，ormakingselfa“thing“，and，ofexistenceforself，thisuniversalsubstance，uttersitsuniversallanguageinthecustomsandlawsofa(4)nation。Butthisexistentunchangeablenature(Wesen)isnothingelsethantheexpressionoftheparticularindividualitywhichseemsopposedtoit:thelawsgiveexpressiontothatwhicheachindividualisanddoes；theindividualknowsthemnotmerelytobewhatconstituteshisuniversalobjectivenatureasa“thing“，butknowshimself，too，inthatform，orknowsittobeparticularizedinhisownindividualityandineachofhisfellow-citizens。Intheuniversalmind，therefore，eachhasthecertaintyonlyofhimself，thecertaintyoffindingintheactualrealitynothingbuthimself；heisascertainoftheothersasofhimself。Iapprehendandseeinallofthemthattheyareintheirowneyes(fürsichselbst)onlytheseindependentbeingsjustasIam。I

seeintheircasethefreeunitywithothersinsuchwisethatjustasthisunityexiststhroughme，soitexiststhroughtheotherstoo-Iseethemasmyself，myselfasthem。

Inafreenation，therefore，reasonisintruthrealized。Itisapresentlivingspirit，wheretheindividualnotonlyfindshisdestiny(Bestimmung)，i。e。hisuniversalandparticularnature(Wesen)，expressedandgiventohiminthefashionofathing，buthimselfisthisessentialbeing，andhasalsoattainedhisdestiny。Thewisestmenofantiquityforthatreasondeclaredthatwisdomandvirtueconsistinlivinginaccordancewiththecustomsofone"sownnation。

Fromthishappystate，however，ofhavingattaineditsdestiny，andoflivinginit，theself-consciousness，whichinthefirstinstanceisonlyimmediatelyandinprinciplespirit，hasbrokenaway；orperhapsithasnotyetattainedit:forbothcanbesaidwithequaltruth。

Reasonmustpassoutofandleavethishappycondition。Foronlyimplicitlyorimmediatelyisthelifeofafreenationtherealobjectiveethicalorder(Sittlichkeit)。Inotherwords，thelatterisanexistentsocialorder，andinconsequencethisuniversalmindisalsoanindividualizedmind。Itisthetotalityofcustomsandlawsofaparticularpeople，aspecificallydeterminateethicalsubstance，whichcastsoffthislimitationonlywhenitreachesthehighermoment，namely，whenitbecomesconsciousregardingitsownnature；onlywiththisknowledgedoesitgetitsabsolutetruth，andnotasitisimmediatelyinitsbareexistence。Inthislatterformitis，ontheonehand，arestrictedethicalsubstance，ontheother，absolutelimitationconsistsjustinthisthatmindisintheformofexistence。

Hence，further，theindividual，asheimmediatelyfindshisexistenceintheactualobjectivesocialorder，inthelifeofhisnation，hasasolidimperturbableconfidence；theuniversalmindhasnotforhimresolveditselfintoitsabstractmoments，andthus，too，hedoesnotthinkofhimselfasexistinginsinglenessandindependence。Whenhoweverhehasoncearrivedatthisknowledge，asindeedhemust，thisimmediateunitywithmind，thisundifferentiatedexistenceinthesubstanceofmind，hisnaiveconfidence，islost。Isolatedbyhimselfheishimselfnowthecentralessentialreality——nolongeruniversalmind。Theelementofthissinglenessofself-consciousnessisnodoubtinuniversalminditself，butmerelyasavanishingquantity，which，asitappearswithanexistenceofitsown，isstraightwayresolvedwithintheuniversal，andonlybecomesconsciouslyfeltintheformofthatconfidence。Whentheindividualgetsfixityintheformofsingleness(andeverymoment，beingamomentoftheessentialreality，mustmanagetorevealitselfasessential)，theindividualhastherebysethimselfoveragainstthelawsandcustoms。Theselatterarelookedonasmerelyathoughtwithoutabsolutelyessentialsignificance，anabstracttheorywithoutreality；whilehequathisparticularegoisinhisownviewthelivingtruth。

Or，again[wecansay，asabovestated，that]self-consciousnesshasnotyetattainedthishappystateofbeingethicalsubstance，thespiritofapeople。For，afterleavingtheprocessofrationalObservation，mind，atfirst，isnotyetassuchactuallyrealizedthroughitself；itismerelyaffirmedasinnernatureandessence，orasabstraction。Inotherwords，mindisfirstimmediate。Asimmediatelyexisting，however，itisindividualized。Itispracticalconsciousness，whichstepsintotheworlditfindslyingready-madewiththeintentionofduplicatingitselfinthedeterminateformofanindividual，ofproducingitselfasthisparticularindividual，andcreatingthisitsownexistentialcounterpart，andthusbecomingconsciousofthisunityofitsownactualrealitywiththeobjectiveworld。Self-consciousnesspossessesthecertainlyofthisunity；itholdsthattheunityisimplicitly(ansich)alreadypresent，orthatthisunionandagreementbetweenitselfand“thinghood“

(objectiveexistence)isalreadyanaccomplishedfact，andhasonlytobecomeexpresslysoforitthroughitsownagency；orthatitsmakingthatunityisatthesametimeandasmuchitsfindingtheunity。Sincethisunitymeanshappiness，theindividualisthussentforthintotheworldbyhisownspirittoseekhishappiness。

If，then，weforourpartfindthetruthofthisrationalself-consciousnesstobeethicalsubstance，thatself-consciousnessonitspartfindsherethebeginningofitsethicalexperienceoftheworld。

Fromthepointofviewthatithasnotyetattainedtoitsethicalsubstance，thismovementpressesonwardstothatend，andwhatiscancelledintheprocessaretheparticularmomentswhichself-consciousnesstakesasvalidinisolation。Theyhavetheformofanimmediatewill-process，orimpulseofnature，whichattainsitssatisfaction，thissatisfactionitselfbeingthecontentofanewimpulse。Lookingatself-consciousness，however，ashavinglostthehappinessofbeinginthesubstance，thesenaturalimpulsesareboundupwithaconsciousnessthattheirpurposeisthetruedestinyandessentialnatureofself-consciousness。Ethicalsubstancehassunktothelevelofafloatingselflessadjective，whoselivingsubjectsareindividuals，whichhavetofilluptheiruniversalitythroughthemselves，andtoprovidefortheirdestinyoutofthesamesource。

Takenintheformersense，then，thoseformsandmodesaretheprocessbywhichtheethicalsubstancecomestobe，andprecedethissubstance:inthelattertheysucceedit，anddiscloseforself-consciousnesswhatitsdestinednatureis。Intheformeraspecttheimmediacyorrawbruteimpulsesgetlostintheprocessoffindingoutwhattheirtruthis，andtheircontent，passesovertoahigher。Inthelatteraspect，however，thefalseideaofconsciousness，whichputsitscharacteristicnatureinthoseimpulses，passestoahigheridea。Intheformercasethegoalwhichtheyattainistheimmediateethicalsubstance；while，inthelatter，theendistheconsciousnessofthatsubstance，suchaconsciousnessasknowsthesubstancetobeitsownessentialbeing；andtothatextentthisprocesswouldbethedevelopmentofmorality(Moralit?t)，ahigherstateorattitudethantheformer(Sittlichkeit)。Butthesemodesatthesametimeconstituteonlyonesideofthedevelopmentofmorality，that，namely，whichbelongstoself-existence，orinwhichconsciousnesscancelsitspurposes；theydonotconstitutethesidewheremoralityarisesoutofthesubstanceitself。Sincethesemomentscannotyethavethesignificationofbeingmadeintopurposesinoppositiontothelostsocialorder(Sittlichkeit)，theyholdherenodoubtintheirsimpleuncriticizedcontent，andtheendtowardswhichtheyworkistheethicalsubstance:butsincewithourtimeismoredirectlyassociatedthatformofthesemomentsinwhichtheyappearafterconsciousnesshaslostitsethicalcustom-constituted(sittliches)life，andinthesearchforitrepeatsthoseforms，theymayberepresentedmoreafterthislattermannerofexpression。

Self-consciousness，whichisasyetmerelythenotionofmind，takesthispathwiththespecificcharacteristicofbeingtoitselftheessentialrealityquaindividualmind，anditspurpose，therefore，istogiveitselfactualizationasindividual，andtoenjoyitself，quaindividual，insodoing。

Inexistingforitselfitisawareofitselfastheessentiallyreal。Inthischaracteritisthenegativityoftheother。Therearises，therefore，withinitsconsciousnessanoppositionbetweenitselfquapositiveandsomethingwhichnodoubtexists，butforitnotinthesenseofexistingsubstantially。

Consciousnessappearssunderedintothisobjectiverealityfoundlyingatitshand，andthepurpose，whichitcarriesoutbytheprocessofcancellingthatobjectivity，andwhichitmakestheactualfactinsteadofthegivenobject。Itsprimarypurpose，however，isitsimmediateabstractexistenceforitself，inotherwordsseeingitselfasthisparticularindividualinanother，orseeinganotherself-consciousnessasitself。Theexperienceofwhatthetruthofthispurposeis，placesself-consciousnessonahigherplane，andhenceforthitistoitselfpurpose，insofarasitisatonceuniversal，andhasthelawimmediatelywithinit。Incarryingoutthislawofitsheart，however，itlearnsthatheretheindividualcannotpreservehimself，butratherthegoodcanonlybeperformedthroughthesacrificeoftheindividual:andsoitpassesintoVirtue。Theexperiencewhichvirtuegoesthroughcanbenootherthanthatoffindingthatitspurposeisalreadyimplicitly(ansich)

carriedout，thathappinessliesimmediatelyinactionitself，andactionitselfisthegood。Theprincipleornotionofthisentiresphereofexperience——viz。that“thinghood“istheindependentself-existenceofmind——becomesinthecourseofthisexperienceanobjectivefactforself-consciousness。Inthatself-consciousnesshasfoundthisprinciple，itisawareofitselfasrealityinthesenseofdirectlyself-expressingIndividuality，whichnolongerfindsanyresistanceinarealityopposedtoit，andwhoseobjectandpurposearemerelythisfunctionofself-expression。

1。Viz。indescriptiveobservationofnatureassuch。

2。Viz。inobservationoflivingnature，the“organic“。

3。Viz。inobservationofnatureastheexternalrealityofmind，lawsofthought，psychology，physiognomy，phrenology。

4。Thefirstandsucceedingeditionsread“seines“Volks:Lassonproposes“eines“。Thisseemscorrectinthecontext。

B:RealisationaPleasure&NecessitySELF-CONSCIOUSNESS，whichisawareofbeingthereality，hasitsobjectwithinitself，butanobjectwhich，atfirst，ismerelyitsown(fürsich)，andisnotyetinactualexistence。Existencestandsopposedtoitasarealityotherthanitsown；andtheaimofself-consciousnessconsistsincarryingoutwhatitis“foritself“soastoseeitselfasanotherindependentbeing。Thisfirstpurposeistobecomeconscious，inthatotherself-consciousness，ofitselfasanindividual，toturnthisotherintoitsownself。Ithastheassurancethatthisotheralreadyisessentiallyitself。

Insofarasithasrisenfromoutofthesubstanceofethicallifeandthequiescentstateofthought，andattaineditsconsciousindependence，ithasleftbehindthelawofcustomandofsubstantialexistence，thekindsofknowledgeacquiredthroughobservation，andthesphereoftheory；theseliebehinditasagrayshadowthatisjustvanishing。Forthislatterisratheraknowledgeofsomething，theindependentexistence(Fürmichseyn)andactualityofwhichareotherthanthoseofself-consciousness。Itisnottheseeminglydivinespiritofuniversalityinknowledgeandaction，wherein(allindividual)feelingandenjoymentarestilled，thathaspassedintoandfillsthisnewlevelofself-consciousness；butthespiritoftheearth，aspiritwhichholdsthatbeingaloneastruerealitywhichistherealityofindividualconsciousness。

ItrepudiatessenseandscienceThehighestgiftspossessedbymen-

Ithasgoneovertothedevil，Andmustbeo"erthrown(1)

Itplungesthusintolife，andcarriestoitscompletionthepureindividualityinwhichitappears。Itdoesnotsomuchmakeitsownhappinessastakeitdirectlyandenjoyit。Thegreyshadesofscience，lawsandprinciples，whichalonestandbetweenitanditsownreality，vanishlikealifelessmistthatcannotcontendagainstthelivingcertaintyofitsreality。Ittakestoitselflifemuchasaripefruitisplucked，whichcomestomeetthehandthattakesit(2)

ItsactionisonlyinonerespectanactofDesire；itdoesnotaimatabolishingtheobjectivefactinitsentirety，butonlytheformofitsothernessorobjectivity，whichisanunrealappearance；foritholdsthistobeinherentlyandimplicitlythesamerealityasitsownself。Thesphereinwhichdesireanditsobjectsubsistindependentlyandindifferenttowardseachotheristhatoflivingexistence；

theenjoymentofdesirecancelsthisexistence，sofarasitbelongstotheobjectofdesire。Butherethiselement，whichgivestobothseparateanddistinctactuality，isratherthecategory，aformofbeingwhichhasessentiallythecharacterofapresentedbeing。It(i。e。theelement)isthereforetheconsciousnessofindependence——itmaybenaturalconsciousness，ortheconsciousnessdevelopedintoasystemoflaws——whichpreservestheindividualseachforhimself。Thisseparationdoesnotperseholdforself-consciousness，whichknowstheotherasitsownproperself-hood。

ItattainsthereforetotheenjoymentofPleasure，totheconsciousnessofitsactualizationinaconsciousnesswhichappearsasindependent，ortotheintuitionoftheunityofbothindependentself-consciousnesses。Itsucceedsinitspurpose，butonlytolearntherewhatthetruthofthatpurposeis。Itconceivesitselfasthisindividualself-existent(Fürmichseyn)being；buttheactualizationofthispurposeisjustthecancellingofthepurpose。Foritcomesconsciouslytobe，notobjectinthesenseofagivenparticularindividual，butratherasunityofitsselfandtheotherself-consciousness，consequentlyascancelledandtranscendedindividual，i。e。asuniversal。

Thepleasureenjoyedhas，indeed，thepositivesignificancethattheselfhasbecomeawareofitselfasobjectiveself-consciousness:butthenegativeimportisthereaswell-thatofhavingcancelleditself。Andsinceittookitsrealizationintheformersenseonly，itsexperiencecomesconsciouslybeforeitascontradiction，inwhichtheacquiredrealityofitsindividualexistencefindsitselfdestroyedbythenegativeelement，whichstandswithoutrealityandwithoutcontentoveragainsttheformer，andyetistheforcewhichconsumesit。Thisnegativeelementisnothingelsethanthenotionofwhatthisindividualityinherentlyis。Thisindividualityis，however，asyetthepoorestformofself-realizingmind；foritistoitselfstillsimplytheabstractionofreason，oristhemerelyimmediateunityofbeing-for-selfandbeing-in-self(Für-sichundAnsichseyns)，ofexplicitandimplicitself。Itsessentialnaturethereforeisonlytheabstractcategory。StillithasnolongertheformofimmediatesimplebeingasinthecaseofObservation，whereitisabstractbeing，or，whenaffirmedassomethingalien，isthinghoodingeneral。Hereinthecasebeforeustherehasenteredintothisthinghoodself-existence(Fürsichseyn)andmediation。Itcomesonthescenehere，therefore，intheformofacircularprocess，whosecontentisthedevelopedpurerelationofthesimpleessentialelements。Theactualizationattainedinthecaseofthisindividualityconsists，therefore，innothingelsethanitshavingturnedoutthiscycleofabstractionsfromtherestrictedconfinesofsimpleself-consciousness，andputthemintothesphereandconditionof“beingforconsciousness“existence，wheretheyappearspreadoutindetailasdistinctobjects。

Thesortofobject，then，thatself-consciousnessinitspleasurableenjoymenttakestobeitstruereality，isthedetailedexpansionofthosebareessentialelementsofpureunity，ofpuredifference，andoftheirrelation。Furtherthanthistheobject，whichindividualityexperiencesasitstruenature，hasnocontent。ItiswhatiscalledNecessity。ForNecessity，Fate，orthelike，isjustthataboutwhichweareunabletosaywhatitisdoing，whatitsdefinitelawsanditspositivecontentactuallyare，becauseitistheabsolutepurenotionitself，viewedasbeing，relationbareandsimple，butimperturbable，irresistible，andimmovable，whoseworkismerelythenothingnessofindividualexistence。Itisthisfirmunbendingconnexion，becausethatwhichisconnectedconsistsinpureessentialitiesoremptyabstractions。Unity，Difference，andRelationarecategories，eachofwhichisnothing，asitstandsbyitself，butonlyinitsrelationtoitsopposite，andtheythereforecannotcomeapartfromoneanother。Theyarebytheirownnotionrelatedtoeachother，fortheyarethepurenotionsthemselves；andthisabsoluterelationandabstractprocessconstituteNecessity。Themerelyparticularindividuality，whichhasinthefirstinstanceonlythepurenotionofreasonforitscontent，insteadofhavingescapedfromdeadtheoryandplungedintoactuallife，hasthusonlyprecipitateditselfintoconsciousnessofitsownlifelessness，andenjoysitselfmerelyasnakedandaliennecessity，lifelessactuality。

Thetransitiontakestheplacefromtheformofonenesstothatofuniversality，fromoneabsoluteabstractionintotheother；itproceedsfromthatpurposeofpureexplicitexistence-for-self，whichhascastofffellowshipandcommunionwithothers，intothesheeropposite——i。e。intoequallyabstractimplicitimmanentexistence——intomerebeing-in-itself。Thisappearsconsequentlyinsuchformthattheindividualissimplyreducedtonaught，andtheutteratomicityofseparateindividualexistenceispulverizedontheequallyhardbutcontinuousactuality。

Sinceitisquaconsciousnesstheunityofitselfanditsopposite，thistransitionisstillafactforit。Itspurpose，anditsrealizationaswellasthecontradictionofwhatconstitutedforititsessentialnature，andwhatinherentlythatnatureis——allthisitisconsciouslyawareof。Itlearnsthedoublemeaningwhichliesinwhatitdid，whenitsoughtto“take“andpossessitslife:it“took“life，buttherebyratherlaidholdondeath。

Thistransitionofitslivingbeingintolifelessnecessityappearstoitthereforeaperversionwhichismediatedbynoagencyatall。Themediatingfactorwouldhavetobethatinwhichbothsideswouldbeone，whereconsciousnessthusknewtheonemomentintheother，founditspurposeandactioninFate，anditsfateinitspurposeandaction，sawitsowntruenatureinthisNecessity。But，forconsciousnessthemeaningofthisunityhereisjustpleasureitself，orsimpleparticularfeeling；

andthetransitionfromthemomentofthisitspurposeintothemomentofitstruenatureisforitamereleapintotheopposite。Forthesemomentsarenotcontainedandcombinedinfeeling，butonlyinthebarepureself，whichisauniversalorthought。Consciousness，therefore，throughtheexperienceinwhichitstruthoughttohavecometolight，hasinsteadbecometoitselfadarkriddle；

theconsequencesofitsdeedsaretoitnotreallyitsowndeeds。Whathappenstoitisfoundtobenottheexperienceofwhatitinherentlyis；thetransitionisnotamerealterationinformofthesamecontentandessentialnature，presentednowascontentandtruerealityofconsciousness，thereafterasobjectorintuitivelyperceivedessenceofitself。Theabstractnecessitythusgetsthesignificanceofthemerelynegativeuncomprehendedpowerofuniversality，onwhichindividualityisbrokeninpieces。

Theappearanceofthismodeofself-consciousnessgoesasfarasthisstage。Thelastmomentoftheexistenceofthismodeisthethoughtofitslossandannihilationinnecessity，orthethoughtofitselfasabeing(Wesen)entirelyalientoitself。Self-consciousnessinitself，however，hassurvivedthisloss；forthisnecessityorpureuniversalityisitsownpropernature(Wesen)。Thisreflexionofconsciousnessintoself，theknowledgethatnecessityisitself，isanewmodeorattitudeofconsciousness。

1。Faust(adapted)。

2。Cp。Spenser"sFaerieQueene，Bk。2:Canto12，54。

bTheLawoftheHeart，&theFrenzyofSelf-ConceitNECESSITYisforthisnewmodeofconsciousnesswhatintruthself-consciousnessfindsnecessityinitsowncasetobe。Initsnewattitudeself-consciousnessregardsitselfasthenecessaryelement。Itknowsthatithastheuniversal，thelaw，immediatelywithinitself，alawwhich，becauseofthischaracteristicofbeingimmediatelywithinconsciousnessasitisforitself，iscalledtheLawoftheHeart。Thismodeorattitudeofconsciousnessisforitself，quaindividual，essentialrealityastheformermodesimilarlywas；butinthepresentcaseitisricherbythecharacteristicthatthisself-existenceistakenasnecessaryoruniversal。

Thelaw，therefore，whichisprimarilythelawproperofself-consciousness，ora“heart“whichhoweverhasinitalaw，isthepurposewhichtheselfproceedstorealize。Itremainstobeseenwhetheritsrealizationcorrespondstoitsnotion，andwhetheritwillthereincometofindthisitslawtobetheessentialultimatefact。

Opposedtothis“heart“standsareality。Forinthe“heart“thelawisinthefirstplacemerelyforitself；itisnotyetactualized，andthus，too，issomethingotherthanwhatthenotionis。Thisotheristherebycharacterizedasarealitywhichistheantithesisofwhatistoberealized，andconsequentlyisthecontradictionofthelawandtheindividual。Thisrealityisthusontheonehandalawbywhichtheparticularindividualityiscrushedandoppressed，aviolentordinanceoftheworldwhichcontradictsthelawoftheheart，and，ontheotherhand，ahumanitysufferingunderthatordinance——ahumanitywhichdoesnotfollowthelawoftileheart，butissubjectedtoanaliennecessity。

"Thisreality，appearinginoppositiontothepresentmodeofconsciousnessis，asisevident，nothingbuttheforegoingdiremptionofindividualityanditstruth，arelationofgruesomenecessity，underwhichtheformeriscrushed。We，whotracetheprocess，seetheprecedingmovement，therefore，asinoppositiontothenewform，becausethelatterhasessentiallyarisenfromit，andthemomentwhencethenewformcomesisnecessaryforit。Thenewmode，however，looksonthatmomentassomethingsimplymetwith，sinceithasnoconsciousnessofitsorigin，andtakesitsrealessencetoconsistratherinbeingindependent，inbeingforitself，ornegativelydisposedtowardthispositive，implicit，immanentcontent。

Theaimandobjectofthisindividualityisthustocancelandtranscendthisnecessitywhichcontradictsthelawoftheheart，asalsotodoawaywiththesufferingtherebyarising。Thereisinconsequencenolongerherethefrivolityoftheformermode，whichmerelywantedprivateandparticularpleasure；itistheearnestnessofahighpurpose，whichseeksitspleasureindisplayingthemexcellenceofitsowntruenature，andinbringingaboutthewelfareofmankind。Whatitrealizesisitselfthelaw，anditspleasureisatthesametimeuniversal，apleasurewhichallheartsfeel。Toitbothareinseparable；itspleasureiswhatconformstothelawandtherealizationofthelawofallmankindaffordsititsparticularpleasure。Forwithinitsownselfindividualityandnecessityareimmediatelyanddirectlyone；thelawisalawoftheheart。Individualityisnotyetremovedfromitsplace；andtheunityofbothhasnotbeenbroughtaboutbymeansofthedevelopmentofindividuality，hasnotyetbeenestablishedbydiscipline。Therealizationoftheimmediateundisciplinednaturepassesforadisplayofexcellenceandforbringingaboutthewell-beingofmankind。

Thelaw，again，whichisopposedtothelawoftheheartisdividedfromtheheart，andexistsonitsownaccount。Mankind，whichisboundtoit，doesnotliveintheblissfulunityofthelawwiththeheart，buteitherlivesindismalseparationandsuffering，oratleastindeprivationoftheenjoymentofitselfinobeyingthelaw，andwithouttheconsciousnessofitsownexcellenceinoversteppingit。

Becausethatall-dominatingdivineandhumanordinanceisdividedfromtheheartitisregardedbythelatterasadelusion，whichoughttolosewhatitstillpossesses，namely，powerandactuality。Itmay，indeed，initscontentagreebychancewiththelawoftheheart，andthenthelattercanacquiesceinit。But，fortheheart，itisnotthebareconformitytolawassuchwhichconstitutestheessentialfact(Wesen)，buttheconsciousnessofitselfwhichthe“heart“therebyobtains，thefactthatithasthereinfoundself-satisfaction。Wherethecontentofuniversalnecessity，however，doesnotagreewiththeheart，necessityis，asregardsitscontentalso，nothinginitself，andmustgivewaybeforethelawoftheheart。

Theindividual，then，fulfils，carriesoutthelawofhisheart。Thislawbecomesauniversalordinance，andpleasurebecomesarealitywhich，asitstand，conformstolaw。Butinthisrealization，thelawhas，inpointoffact，escapedtheindividual；andthustherearisesimmediatelyonlythatrelationwhichoughttobecancelled。Thelawoftheheartceasesthroughitsveryrealizationtobealawoftheheart。Forittherebytakesontheformofactually“being“，andisnowuniversalpower，whichholdsthisparticular“heart“tobeamatterofindifference；sothattheindividual，inestablishinghisownordinance，nolongerfindsittobehisown。Byrealizinghislawbeconsequentlybringsabout，nothislaw，but——sincetherealizationisinherentlyandimplicitlyhisown，butexplicitlyalienandexternal——merelythis:hegetsinvolvedandentangledintheactualordinance，and，indeed，entangledinit，notmerelyassomethingalientohimselfbutasahostile，overpoweringdominion。Byhisacthetakeshisplacein，orratheras，thegeneralelementofexistentactuality；andhisactis，eveninhisownregard，intendedtohavethevalueofauniversalordinance。Buttherebybehaslethimselfgetdetachedfromhisownself；quauniversalitybelives，growsonhisownaccount，andpurifieshimselfofindividuality。Theindividualwhowillonlyrecognizeuniversality，intheformofhisownimmediateself-subsistence(Fürsichseyn)doesnot，therefore，recognizehimselfinthisliberatedandindependentuniversality，whileallthesamehebelongstoit，becausethelatterishisdoing。Thisdoingthushasthereversesignificance；itcontradictstheuniversalordinance。Fortheindividual"sactisintendedtobethatofhisindividualheart，andnotindependentuniversalreality；andatthesametimehehas，infact，recognizedandacknowledgedthislatter，fortheacthastheimportofsettinguphisessentialnatureasfreeandindependentreality，thatistosay，ofrecognizingrealitytobehisownessentialbeing。

Theindividualhas，bytheveryprincipleofhisaction，determinedthemorespecialmannerinwhichactualuniversality，towhichhehasleaguedhimself，getsturnedagainsthim。Hisact，quaactuality，belongstotheuniversal；itscontent，however，ishisownindividuality，whichwantstopreserveitselfasthisparticularindividualityinoppositiontouniversality。Itisnotanyspecificlawwhoseestablishmentisinquestion；onthecontrary，theimmediateunityoftheindividualheartwithuniversalityistheidea-raisedtothedignityofalawandclaimingtobevalid——thateveryheartmustrecognizeitsownselfinwhatisuniversallaw。Butonlytheheartofthisindividualhasestablisheditsrealityinhisact，which，inhisview，expresseshisself-existence(Fürsichseyn)orhispleasure。

Theactisintendedtostandimmediatelyforwhatisuniversal；thatistosay，itisintruthsomethingparticular，andhasmerelytheformofuniversality:hisparticularcontentis，assuch，topassforuniversal。Henceothersfindinthiscontentnotthelawoftheirheartfulfilled，butratherthatofsomeoneelse；andpreciselyinaccordancewiththeuniversallaw，thateachistofindhisownheartinwhatislaw，theyturnagainstthatrealitywhichhesetup，justasheonhissideturnedagainsttheirs。Theindividualthereforefinds，asatfirstmerelytherigidlaw，sonowtheheartsofmenthemselvesopposedtohisexcellentintentions，andtobedetestedanddetestable。

Becausethistypeofconsciousnessfindsuniversalityinthefirstplacemerelyasimmediate，andknowsnecessityasnecessityoftheheart，thenatureofactualizationandeffectiveactivityistoitunknown。Thisconsciousnessisunawarethateffectiverealizationinvolvesobjectiveexistence，andisinitstruththeinherentlyuniversalinwhichtheparticularlifeofconsciousness，whichcommitsitselftoitinordertohavebeinginthesenseofthisimmediateindividuallife，isreallysubmerged。

Insteadofobtainingthisparticularlifeofitsowninthatobjectiveexistence，itthusbecomesestrangedfromitself。Butthatinwhichitdoesnotknowitselfisnolongerdeadnecessity，butnecessityanimatedbyuniversalindividuality。Ittookthisdivineandhumanordinance，whichitfoundauthoritative，tobeadeadreality，whereinnotonlyitsownself——whichclaimsthepositionofaparticularindividual，insistsonbeingaparticular“heart“withalifeofitsownandopposedtotheuniversal——butthoseaswellwhoweresubjecttothisrealityhadnoconsciousnessofthemselves。