第12章
Thespiritanimatingwealthhadanunrealinsubstantialindependence；wealthwassomethinggivenfreelytoall。Bycommunicatingwhatithas，however，itpassesintosomethingessentialandinherent；sinceitfulfilleditsdestiny，thatofsacrificingitself，itcancelstheaspectofsingleness，thatofmerelyseekingenjoymentforone"sownself，and，beingthussublatedquasingle，spirithereisuniversalityoressentiallyreal。
Whatitimparts，whatitgivestoothers，isself-existence。Itdoesnothanditselfover，however，asanaturalself-lessobject，asthefranklyandfreelyofferedconditionofunconsciouslife，butasself-conscious，asarealitykeepingholdofitself:itisnotlikethepowerofaninorganicelementwhichisfeltbytheconsciousnessreceivingitsforcetobeinherentlytransitory；itisthepoweroverself，apowerawarethatitisindependentandvoluntary，andknowingatthesametimethatwhatitdispensesbecomestheselfofsomeoneelse。
Wealththussharesrepudiationwithitsclientele；butinplaceofrevoltappearsarrogance。Forinoneaspectitknows，aswellastheselfitbenefits，thatitsself-existenceisamatterofaccidentbutitselfisthisaccidentinwhosepowerpersonalityisplaced。Inthismoodofarrogance—whichthinksithassecuredthroughadoleanalienego-nature，andtherebybroughtitsinmostbeingintosubmission—itoverlooksthesecretrebellionoftheotherself:itoverlooksthefactofallbondsbeingcompletelycastaside，overlooksthispuredisintegration，inwhich，theself-identityofwhatexistsforitsownsakehavingbecomesheerinternaldiscordance，allonenessandconcord，allsubsistenceisrentasunder，andinwhichinconsequencethereputeofandrespectforthebenefactorarethefirsttobeshattered。Itstandsdirectlyinfrontofthisabyss，cleavingittotheinnermost，thisbottomlesspit，whereeverysolidbaseandstayhavevanished:andinthedepthsitseesnothingbutacommonthing，aplaythingforitswhims，achanceresultofitsowncaprice。Itsspiritconsistsinquiteunrealimagining，inbeingsuperficialityforsakenofalltruespiritualimport。
Justasself-consciousnesshaditsownmannerofspeechindealingwithstate-power，inotherwords，justasspirittooktheformofexpresslyandactuallymediatingbetweenthesetwoextremes，self-consciousnesshasalsoamodeofspeechindealingwithwealth；butstillmorewheninrevoltdoesitadoptalanguageofitsown。Theformofutterancewhichsupplieswealthwiththesenseofitsownessentialsignificance，andtherebymakesitselfmasterofit，islikewisethelanguageofflattery，butofignobleflattery；forwhatitgivesouttobetheessentialreality，itknowstobearealitywithoutaninherentnatureofitsown，tobesomethingatthemercyofothers。Thelanguageofflattery，however，asalreadyremarked，isthatofaspiritstillone-sided。Tobesureitsconstituentelementsare，ontheonehand，aselfmouldedbyserviceintoashapewhereitisreducedtobareexistence，and，ontheother，theinherentrealityofthepowerdominatingtheself。
Yetthebareprinciple，thepureconception，inwhichthesimpleselfandtheinherentreality(Ansich)，thatpureegoandthispurerealityorthought，areoneandthesamething—thisconceptualunityofthetwoaspectsbetweenwhichthereciprocitytakeseffect，isnotconsciouslyfeltwhenthislanguageisused。Theobjectisconsciouslystilltheinherentrealityinoppositiontotheself；inotherwords，theobjectisnotforconsciousnessatthesametimeitsownproperselfassuch。
Thelanguageexpressingtheconditionofdisintegration，whereinspirituallifeisrentasunder，is，however，theperfectformofutteranceforthisentirerealmofspiritualcultureanddevelopment，oftheformativeprocessofmouldingself-consciousness(Bildung)，andisthespiritinwhichitmosttrulyexists。Thisself-consciousness，whichfindsbefittingtherebellionthatrepudiatesitsownrepudiation，iseoipsoabsoluteself-identityinabsolutedisintegration，thepureactivityofmediatingpureself-consciousnesswithitself。Itistheonenessexpressedintheidenticaljudgment，whereoneandthesamepersonalityissubjectaswellaspredicate。Butthisidenticaljudgmentisatthesametimetheinfinitejudgment；forthispersonalityisabsolutelysplitintwo，andsubjectandpredicateareentitiesutterlyindifferentonetotheother，whichhavenothingtodowitheachother，withnonecessaryunity，somuchsothateachhasthepowerofanindependentpersonalityofitsown。Whatexistsasaselfonitsownaccounthasforitsobjectitsownself-existence，whichisobjectinthesenseofanabsoluteother，andetatthesametimedirectlyintheformofitself—itselfinthesenseofanother，notasifthishadanothercontent，forthecontentisthesameselfintheformofanabsoluteopposite，withanexistencecompletelyallitsownandindifferent。
Wehave，then，herethespiritofthisrealworldofformativeculture，consciousofitsownnatureasittrulyis，andconsciousofitsultimateandessentialprinciple(Begriff)。
Thistypeofspirituallifeistheabsoluteanduniversalinversionofrealityandthought，theirentireestrangementtheonefromtheother；itispureculture。Whatisfoundoutinthissphereisthatneithertheconcreterealities，state-powerandwealth，northeirdeterminateconceptions，goodandbad，northeconsciousnessofgoodandbad(theconsciousnessthatisnobleandtheconsciousnessthatisbase)possessrealtruth；itisfoundthatallthesemomentsareinvertedandtransmutedtheoneintotheother，andeachistheoppositeofitself。
Theuniversalpower，whichisthesubstance，whenitgainsaspiritualnaturepeculiarlyitsownthroughtheprincipleofindividuality，acceptsthepossessionofaselfofitsownmerelyasa。namebywhichitisdescribed，and，eveninbeingactualpower，isreallysopowerlessastohavetosacrificeitself。Butthisself-lessrealitygivenovertoothers，thisselfthatisturnedintoathing，isinfactthereturnoftherealityintoitself；itisaself-existencethatisthereforitsownsake，itistheexistenceofspirit。
Theprinciplesbelongingtotheserealities，thethoughtsofgoodandbad，aresimilarlytransmutedandreversedinthisprocess；whatischaracterizedasgoodisbad，andviceversa。Theconsciousnessofeachofthesemomentsbyitself，theconscioustypesjudgedasnobleandbase—theseareratherintheirrealtruthsimilarlythereverseofwhatthesespecificformsintendtobe；
nobilityisbaseandrepudiated，justaswhatisrepudiatedasbaseturnsroundintothenoblenessthatcharacterizesthemosthighlydevelopedformoffreeself-consciousness。
Lookedatformally，everythingislikewiseinitsexternalaspectsthereverseofwhatitisinternallyforitself；andagainitisnotreallyandintruthwhatitisforitself，butsomethingelsethanitwantstobe；itsexistenceonitsownaccountis，strictlyspeaking，thelossofself，andalienationofselfisreallyself-preservation。
Thestateofthingsbroughtabouthere，then，isthatallmomentsexecutejusticeononeanotherallround，eachisjustasmuchinaconditionofinherentself-alienationasitmouldsitselfintoitsopposite，andinthiswayreversesthenatureofthatopposite。
(b)TheLanguageofDistractionSpirittrulyobjective，however，isjustthisunityofabsolutelyseparatemoments，andinfactcomesintoexistenceasthecommonground，themediatingagency，justthroughtheindependentrealityoftheseself-lessextremes。Itsexistenceconsistsinuniversaltalkanddepreciatoryjudgmentrendingandtearingeverything，beforewhichallthosemomentsarebrokenupthataremeanttosignifysomethingrealandtostandforactualmembersofthewhole，andwhichatthesametimeplayswithitselfthisgameofself-dissolution。Thisjudgingandtalkingis，therefore，therealtruth，whichcannotbegotover，whileitoverpowerseverythingitisthatwhichinthisrealworldisalonetrulyofimportance。Eachpartofthisworldcomestofindthereitsspiritexpressed，orgetstobespokenofwithespritandfindssaidofitwhatitis。
Thehonest(8)soultakeseachmomentasapermanentandessentialfact，andistheuncultivatedthoughtlessconditionthatdoesnotthinkanddoesnotknowthatitislikewisedoingtheveryinverse。Thedistraughtanddisintegratedsoulis，however，awareofinversion；itis，infact，aconsciousnessofabsoluteinversion:theconceptualprinciplepredominatesthere，bringstogetherintoasingleunitythethoughtsthatliefarapartinthecaseofthehonestsoul，andthelanguageconveyingitsmeaningis，therefore，fullofespritandwit(geistreich)。
Thecontentutteredbyspiritandutteredaboutitselfis，then，theinversionandperversionofallconceptionsandrealities，auniversaldeceptionofitselfandofothers。Theshamelessnessmanifestedinstatingthisdeceitisjustonthataccountthegreatesttruth。Thisstyleofspeechisthemadnessofthemusician“whopiledandmixeduptogethersomethirtyairs，Italian，French，tragic，comic，ofallsortsandkinds；now，withadeepbass，hedescendedtothedepthsofhell，then，contractinghisthroattoahigh，pipingfalsetto，herentthevaultoftheskies，ravingandsoothed，haughtilyimperiousandmockinglyjeeringbyturns“。(9)Theplacidsoul(10)thatinsimplehonestyofhearttakesthemelodyofthegoodandtruetoconsistinharmonyofsoundanduniformityoftones，i。e。inasinglenote，regardsthisstyleofexpressionasa“fantasticmixtureofwisdomandfolly，ameléeofasmuchskillaslowcunning，composedofideasaslikelytoberightaswrong，withascompleteaperversionofsentiment，withasmuchconsummateshamefulnessinit，asabsolutefrankness，candour，andtruth。Itwillnotbeable，torefrainfrombreakingoutintoallthesetones，andrunningupanddownthewholegamutoffeeling，fromthedepthsofcontemptandrepudiationtothehighestpitchofadmirationandstirringemotion。Aveinoftheridiculouswillbediffusedthroughthelatter，whichtakesawayfromtheirnature“；theformerwillfindintheirverycandourastrainofatoningreconcilement，willfindintheirshudderingdepthstheall-powerfulstrainwhichgivestoitselfspirit。
Ifweconsider，bywayofcontrasttothemodeofutteranceindulgedinbythisself-transparentdistractedtypeofmind，thelanguageadoptedbythatsimple，placidconsciousnessofthegoodandthetrue，wefindthatitcanonlyspeakinmonosyllableswhenfacetofacewiththefrankandself-consciouseloquenceoftheminddevelopedundertheinfluenceofculture；foritcansaynothingtothelatterthatthelatterdoesnotknowandsay。Ifitgetsbeyondspeakinginmonosyllables，thenitsaysthesamethingthatthecultivatedmindexpresses，butindoingsocommits，inaddition，thefollyofimaginingthatitissayingsomethingnew，somethingdifferent。Itsverysyllables，“disgraceful“，“base“，arethisfollyalready，fortheothersays。themofitself。Thislattertypeofspiritpervertsinitsmodeofutteranceeverythingthatsoundsmonotonous，becausethisself-samenessismerelyanabstraction，butinitsactualrealityisintrinsicallyandinherentlyperversion。Ontheotherhand，again，theunsophisticatedmindtakesunderitsprotectionthegoodandthenoble(i。e。whatretainsitsidentityofmeaninginbeingobjectivelyexpressed)，anddefendsitintheonlywayherepossible-thatistosay，thegooddoesnotloseitsvaluebecauseitmaybelinkedwithwhatisbadormingledwithit，fortobethusassociatedwithbadnessisitsconditionandnecessity，andthewisdomofnatureliesinthisfact。Yetthisunsophisticatedmind，whileitintendedtocontradict，hasmerely，indoingso，gatheredintoatriflingformthemeaningofwhatspiritsaid，andputitinamannerwhich，byturningtheoppositeofnobleandgoodintothenecessaryconditionofnobleandgood，thoughtlesslysupposesitselftoconveysomethingelsethanthattheso-callednobleandgoodisbyitsverynaturethereverseofitself，orthatwhatisbadis，conversely，somethingexcellent。
Ifthena?veconsciousnessmakesupforthisbarren，soullessideabytheconcreterealityofwhatisexcellent，byadducinganexampleofwhatisexcellent，whetherintheformofafictitiouscaseoratruestory，andthusshowsittobenotanemptyname，butanactualfact，thenithasagainstittheuniversalrealityofthepervertedactionoftheentirerealworld，wherethatexampleconstitutesmerelysomethingquiteisolatedandparticular，merelyanespece，asortofthing。Andtorepresenttheexistenceofthegoodandthenobleasanisolatedparticularanecdote，whetherfictitiousortrue，isthebitterestthingthatcanbesaidaboutit。
Finally，shouldthena?vemindrequirethisentiresphereofperversiontobedissolvedandbrokenup，itcannotasktheindividualtowithdrawoutofit，forevenDiogenesinhistub[withhispretenceofwithdrawal]isundertheswayofthatperversion；andtoaskthisoftheparticularindividualistoaskhimtodopreciselywhatistakentobebad，viz。tocareforhimselfasindividual。Butifthedemandtowithdrawisdirectedattheuniversalindividual，itcannotmeanthatreasonmustagaingiveupthecultureanddevelopmentofspiritualconsciouslifewhichithasreached，thatreasonshouldlettheextensiverichesofitsmomentssinkbackintothena?vetéofnaturalemotion，andrevertandapproximatetothewildconditionoftheanimalconsciousness，whichisalsocalledthenaturalstateofinnocence。Onthecontrary，thedemandforthisdissolutioncanonlybeaddressedtothespiritofcultureitself，andcanonlymeanthatitmustquaspiritreturnoutofitsconfusionintoitself，andwinforitselfastillhigherlevelofconsciouslife。
Inpointoffact，however，spirithasalreadyaccomplishedthisresult。Tobeconsciousofitsowndistraughtandtornconditionandtoexpressitselfaccordingly，—thisistopourscornfullaughteronexistence，ontheconfusionpervadingthewholeandonitselfaswell:itisatthesametimethiswholeconfusiondyingawayandyetapprehendingitselftobedoingso。Thisself-apprehendingvanityofallrealityandofeverydefiniteprinciplereflectstherealworldintoitselfinatwofoldform:
intheparticularselfofconsciousnessquaparticular，andinthepureuniversalityofconsciousness，inthought。Accordingtothefirstaspect，mindthuscometoitselfhasdirecteditsgazeintotheworldofactualreality，andstillhasthatrealityasitsownpurposeanditsimmediatecontent:fromtheotherside，itsgazeisinpartturnedsolelyonitselfandagainstthatworldofreality，inpartturnedawayfromittowardsheaven，anditsobjectistheregionbeyondtheworld。
(c)TheVanityofCultureInrespectofthatreturnintoselfthevanityofallthingsisitsownpeculiarvanity，itisitselfvain。Itisselfexistingforitsownsake，aselfthatknowsnotonlyhowtosumupandchatterabouteverything，butcleverlytostatethecontradictionthatliesintheheartofthesolidelementsofreality，andinthefixeddeterminationswhichjudgmentsetsup；andthiscontradictionistheirrealtruth。Lookedatformallyitknowseverythingtobeestrangedfromitself；self-existenceiscutofffromessentialbeing(Ansich)，whatisintendedandthepurposeareseparatedfromrealtruth，andfrombothagainexistenceforanother，whatisostensiblyputforwardiscutofffromthepropermeaning，therealfact，thetrueintention。
Itthusknowsexactlyhowtoputeachmomentinantithesistoeveryother，knowsinshorthowtoexpresscorrectlytheperversionthatdominatesallofthem:itknowsbetterthaneachwhateachis，nomatterhowitisconstituted。Sinceitapprehendswhatissubstantialfromthesideofthatdisunionandcontradictionofelementscombinedwithinitsnature，butnotfromthesideofthisunionitself，itunderstandsverywellhowtopassjudgmentonthissubstantialreality，buthaslostthecapacityoftrulygraspingit。
Thisvanityneedsatthesametimethevanityofallthings，inordertogetfromthemconsciousnessofitselfitthereforeitselfcreatesthisvanity，andisthesoulthatsupportsit。State-powerandwealtharethesupremepurposesofitsstrenuousexertion，itisawarethatthroughrenunciationandsacrificeitismouldedintouniversalshape，thatitattainsuniversality，andinpossessinguniversalityfindsgeneralrecognitionandacceptance:state-powerandwealtharetherealandactuallyacknowledgedformsofpower。Butitsgainingacceptancethusisitselfvain，andjustbythefactthatitgetsthemasteryoverthemitknowsthemtobenotrealbythemselves，knowsratheritselftobethepowerwithinthem，andthemtobevainandempty。Thatinpossessingthemitthusitselfisabletostandapartfromandoutsidethem—thisiswhatitexpressesinwittyphrases；andtoexpressthisis，therefore，itssupremeinterest，andthetruemeaningofthewholeprocess。Insuchutterancethisself-intheformofapureselfnotassociatedwithorboundbydeterminationsderivedeitherfromrealityorthought-comesconsciouslytobeaspiritualentityhavingatrulyuniversalsignificanceandvalue。Itistheconditioninwhichthenatureofallrelationshipsisrentasunder，anditistheconsciousrendingofthemall。Butonlybyself-consciousnessbeingrousedtorevoltdoesitknowitsownpeculiartornandshatteredcondition；andinitsknowingthisithasipsofactorisenabovethatcondition。Inthatstateofself-consciousvanityallsubstantialcontentcomestohaveanegativesignificance，whichcannolongerbetakeninapositivesense。Thepositiveobjectismerelythepureegoitself；andtheconsciousnessthatisrentinsunderisinherentlyandessentiallythispureself-identityofself-consciousnessreturnedtoitself。
1。Itwillbeobservedthat“culture“embracesallmeansofself-development，“ideas“aswellasmaterialfactorssuchas“wealth“。
2。Bacon"sphrase，“Knowledgeispower“。
3。“Espèceseditdepersonnesauxquellesonnetrouveniqualiténimérite。”-Littré。
4。Diderot"sRameau"sNeffe。
5。Cp。Hume"sviewof“personalidentity“，Treatise，pt。IV，c。6。
6。Cp。“L"étatc"estmoi。”
7。v。p。524。
8。v。p。432ff。
9。Diderot，Rameau"sNeffe。
10。The“philosopher“inDiderot"sDialogue。
I。bBeliefandPureInsight(1)
THEspiritualconditionofself-estrangementexistsinthesphereofcultureasafact。Butsincethiswholehasbecomeestrangedfromitself，thereliesbeyondthisspherethenonactualrealmofpureconsciousness，ofthought。Itscontentconsistsofwhathasbeenreducedpurelytothought，itsabsoluteelementisthinking。Since，however，thinkingisinthefirstinstancetheelementofthisworld，consciousnesshasmerelythesethoughts，butitdoesnotasyetthinkthemordoesnotknowthattheyarethoughts:toconsciousnesstheyappearintheformofpresentations，theyareobjectsintheformofideas。Foritcomesoutofthesphereofactualityintothatofpureconsciousness，butisitselfstilltoallintentsandpurposesinthesphereofactualitywiththedeterminatenessthatimplies。Theconsciousstateofcontritionandabasementisstillessentiallyandinherentlytheself-identityofpureconsciousness，notasafactthatitselfisawareofbutonlyaspresentedtouswhoareconsideringitscondition。Ithasthusnotasyetcompletedwithinitselftheprocessofspiritualexaltation，itissimplythere；anditstillhaswithinitselftheoppositeprinciplebywhichitisconditioned，withoutasyethavingbecomemasterofthatprinciplethroughthemediatingprocess。Hencetheessentialcontentofitsthoughtisnottakentobeanessentialobjectmerelyintheformofabstractimmanence(Ansich)，butintheformofacommonobject，anobjectthathasmerelybeenelevatedintoanotherelement，withouthavinglostthecharacterofanobjectthatisnotconstitutedbythought。
Itisessentiallydistinctfromtheimmanentnaturewhichconstitutestheessentialbeingofthestoictypeofconsciousness。ThesignificantfactorforStoicismwasmerelytheformofthoughtassuch，whichhasanycontentforeigntoitthatisdrawnfromactuality。Inthecaseoftheconsciousnessjustdescribed，however，itisnottheformofthoughtwhichcounts。Similarlyitisessentiallydistinctfromtheinherentprincipleofthevirtuoustypeofconsciouslife；heretheessentialfactstands，nodoubt，inarelationtoreality；itistheessenceofrealityitself:butitisnomorethananunrealizedessenceofit。Intheabovetypeofconsciousnesstheessence，althoughnodoubtbeyondreality，standsallthesameforanactualrealessence。Inthesameway，theinherentlyrightandgoodwhichreasonaslawgiverestablishes，andtheuniversaloperating—whenconsciousnesstestsandexamineslaws—neitherofthesehasthecharacterofactualreality。
Hencewhilepurethoughtfellwithinthesphereofspiritualcultureasanaspectoftheestrangementcharacteristicofthissphere，asthestandard，infact，forjudgingabstractgoodandabstractbad，ithasbecomeenriched，byhavinggonethroughtheprocessofthewhole，withtheelementofrealityandtherebywithcontent。Thisrealityofitsessentialbeing，however，isatthesametimemerelyarealityofpureconsciousness，notofconcreteactualconsciousness:itisnodoubtliftedintotheelementofthought，butthisconcreteconsciousnessdoesnotyettakeitforathought；itisbeyondtherealitypeculiartothisconsciousness，foritmeansflightfromthelatter。
(1)TheIdeaofBeliefIntheforminwhichReligionhereappears—foritisreligionobviouslythatwearespeakingabout—asthebeliefwhichbelongstotherealmofculture，religiondoesnotyetappearasitistrulyandcompletely(anundfürsich)。Ithasalreadycomebeforeusinotherphases，viz。astheunhappyconsciousness，asaformofconsciousprocesswithnosubstantialcontentinit。So，too，inthecaseoftheethicalsubstance，itappearedasabeliefinthenether-world。Butaconsciousnessofthedepartedspiritis，strictlyspeaking，notbelief，nottheinneressencesubsistingintheelementofpureconsciousnessawaybeyondtheactual:therethebeliefitshasitselfanimmediateexistenceinthepresent；itselementisthefamily。
Butatthestagewearenowconsidering，religionisinparttheoutcomeofthesubstance，andisthepureconsciousnessofthatsubstance；inpartthispureconsciousnessisalienatedfromitsconcreteactualconsciousness，theessencefromitsexistence。Itisthusdoubtlessnolongertheinsubstantialprocessofconsciousness；butithasstillthecharacteristicofoppositiontoactualityquathisactualityingeneral，andofoppositiontotheactualityofself-consciousnessinparticular。Itisessentially，therefore，merelyabelief。
ThispureconsciousnessofAbsoluteBeingisaconsciousnessinestrangement。Letusseemorecloselywhatisthecharacteristicofthatwhoseotheritis；wecanonlyconsideritinconnexionwiththisother。Inthefirstinstancethispureconsciousnessseemstohaveoveragainstitmerelytheworldofactuality。Butsinceitsnatureistofleefromthisactuality，andtherebyischaracterizedbyopposition，ithasthisactualityinherentwithinitsownbeing；pureconsciousnessis，therefore，essentiallyinitsverybeingselfalienated，andbeliefconstitutesmerelyonesideofit。Theothersidehasalreadyarisentoo。Forpureconsciousnessisreflexionoutoftheworldofcultureinsuchawaythatthesubstantialcontentofthissphere，asalsotheseparateareasintowhichitfalls，areshowntobewhattheyinherentlyare-essentialmodesofspirituallife，absolutelyrestlessprocessesordeterminatemomentswhichareatoncecancelledintheiropposite。Theiressentialnaturebareconsciousness，isthusthebaresimplicityofabsolutedistinction，distinctionwhichasitstandsisnodistinction。Consequentlyitispureself-existencenotofthissingleself，butessentiallyuniversalself，whosebeingconsistsinarestlessprocessinvadingandpervadingthestableexistenceofactualfact。Initisthusfoundthecertaintythatknowsitselfatonceasthetruth:therewehavepurethoughtinthesenseofabsolutenotionwithallitspowerofnegativity，whichannihilateseveryobjectiveexistencethatwouldclaimtostandoveragainstconsciousness，andturnsitintoaformofconsciousexistence。
Thispureconsciousnessisatthesametimesimpleandundifferentiatedaswell，justbecauseitsdistinctionisnodistinction。Beingthisformofbareandsimplereflexionintoself，however，itistheelementofbelief，inwhichspirithasthecharacterofpositiveuniversality，ofwhatisinherentandessentialincontrastwiththatself-existenceofself-consciousness。
Forcedbackuponitselfawayfromthisunsubstantialworldwhosebeingismeredissolution，spiritwhenweconsideritstruemeaningis，inundividedunity，atoncetheabsolutemovement，theceaselessprocessofnegatingitsappearance，aswellastheessentialsubstancethereofsatisfiedwithinitself，andthepositivestabilityofthatprocess。But，bearingastheyinherentlydothecharacteristicofalienation，thesetwomomentsfallapartintheshapeofatwofoldconsciousness。
TheformerispureInsight，thespiritualprocessconcentratedandfocussedinself-consciousness，aprocesswhichhasoveragainstittheconsciousnessofsomethingpositive，theformofobjectivityorpresentation，andwhichdirectsitselfagainstthispresentedobject。Theproperandpeculiarobjectofthisinsightis，however，merelypureego。(2)Thebareconsciousnessofthepositiveelement，ofunbrokenself-identity，findsitsobject，ontheotherhand，intheinnerrealityassuch。
(2)TheObjectofBeliefPureinsighthas，therefore，inthefirstinstance，nocontentwithinit，becauseitexistsforitselfbynegatingeverythinginit；tobelief，ontheotherhand，belongsthecontent，butwithoutinsight。
Whiletheformerdoesnotgetawayfromself-consciousness，thelattertobesurehasitscontentaswellintheelementofpureself-consciousness，butonlyinthought，notinconceptions—inpureconsciousness，notinpureself-consciousness。Beliefis，asafact，inthiswaypureconsciousnessoftheessentialreality，i。e。ofthebareandsimpleinnernature，andisthusthought—theprimaryfactorinthenatureofbelief，whichisgenerallyoverlooked。(3)Theimmediatenesswhichcharacterizesthepresenceoftheessentialrealitywithinitisduetothefactthatitsobjectisessence，innernature，i。e。purethought。(4)Thisimmediateness，however，sofarasthinkingentersconsciousness，orpureconsciousnessentersintoself-consciousness，acquiresthesignificanceofanobjectivebeingthatliesbeyondconsciousnessofself。Itisbecauseofthesignificancewhichimmediacyandsimplicityofpurethoughtthusacquireinconsciousnessthattheessentialreality，theobjectofbelief，dropsintobeinganimaginativelypresentedidea(Vorstellung)，insteadofbeingthecontentofthought，andcomestobelookedatasasupersensibleworld，whichisessentiallyan“other“thanself-consciousness。
Inthecaseofpureinsight，ontheotherhand，thepassageofpurethoughtintoconsciousnesshastheoppositecharacter:objectivityhasthesignificanceofacontentthatismerelynegative，thatcancelsitselfandreturnsintotheself；thatistosay，onlytheselfisproperlyobjecttoself，or，toputitotherwise，theobjectonlyhastruthsofarasithastheformofself。
Asbeliefandpureinsightfallincommonwithinpureconsciousness，theyalsoincommoninvolvethemind"sreturnoutoftheconcretesphereofspiritualculture。Therearethreeaspects，therefore，fromwhichtheyshowwhattheyare。Inoneaspecteachisoutsideeveryrelation，andhasabeingallitsown；inanothereachtakesupanattitudetowardstheconcreteactualworldstandinginantithesistopureconsciousness；whileinthethirdformeachisrelatedtotheotherinsidepureconsciousness。
Inthecaseofbelieftheaspectofcompletebeing，ofbeingin-and-for-itself，isitsabsoluteobject，whosecontentandcharacterwehavealreadycometoknow。Foritliesintheverynotionofbeliefthatthisobjectisnothingelsethantherealworldliftedintotheuniversalityofpureconsciousness。
Thearticulationofthisworld，therefore，constitutestheorganizationbelongingtopureuniversalityalso，exceptthatthepartsinthelattercasedonotalienateoneanotherwhenspiritualized，butarecompleterealitiesallbythemselves，arespirits(5)returnedintothemselvesandself-contained。
Theprocessoftheirtransitionfromoneintotheotheris，therefore，onlyforus[whoareanalysingtheprocess]analienationofthecharacteristicnatureinwhichtheirdistinctionlies，andonlyforus，theobservers，doesitconstituteanecessaryseries；forbelief，however，theirdistinctionisastaticdiversity，andtheirmovementsimplyahistoricalfact。
Todealshortlywiththeexternalcharacteroftheirform:asintheworldofculturestate-powerorthegoodwasprimary，soherethefirstandforemostmomentisAbsoluteBeing，spiritabsolutelyself-contained，sofarasitissimpleeternalsubstances。(6)Butintheprocessofrealizingitsconstitutivenotionwhichconsistsinbeingspirit，thatsubstancepassesoverintoaformwhereitexistsforanother；itsself-identitybecomesactualAbsoluteBeing，actualizedinself-sacrifice；itbecomesaself，butaselfthatistransitoryandpassesaway。(7)Hencethethirdstageisthereturnofselfthusalienated，thesubstancethusabased，intoitsfirstprimalsimplicity。Onlywhenthisisdoneisspiritpresentedandmanifestedasspirit。(8)
ThesedistinctultimateRealities，whenbroughtbackbythoughtintothemselvesoutofthefluxoftheactualworld，arechangeless，eternalspirits，whosebeingliesinthinkingtheunitywhichtheyconstitute。Whilethustornawayfromself-consciousness，theseRealitiesallthesamelayholdonit；foriftheUltimateRealityweretobefixedandunmovedintheformofthefirstbareandsimplesubstance，itwouldremainalientoself-consciousness。Butthelayingaside，the“emptying“ofthissubstance，andafterwardsitsspirit，involvestheelementofconcreteactuality，andtherebyparticipatesinthebelievingself-consciousness，orthebelievingattitudeofconsciousnessbelongstotherealworld。
Accordingtothissecondcondition，thebelievingtypeofconsciousnesspartlyfindsitsactualityintherealworldofculture，andconstitutesitsspiritanditsexistence，whichhavebeendescribed；
partly，however，belieftakesupanattitudeofoppositiontothisitsownactuality，looksonthisassomethingvain，andistheprocessofcancellingandtranscendingit。Thisprocessdoesnotconsistinthebelievingconsciousnessmakingwittyremarksaboutthepervertedconditionofthatreality；
foritisthenaivesimpleconsciousness，whichreckonsespritandwitasemptinessandvanity，becausethisstillhastherealworldforitspurpose。Onthecontrary，inoppositiontoitsplacidrealmofthoughtstandsconcreteactualityasasoullessformofexistence，whichonthataccounthastobeovercomeinexternalfashion。Thisobediencethroughserviceandpraise，bycancellingsense-knowledgeandaction，producestheconsciousnessofunitywiththeself-completeandself-existingBeing，thoughnotinthesenseofanactualperceivedunity。Thisserviceismerelytheincessantprocessofproducingthesenseofunity，aprocessthatnevercompletelyreachesitsgoalintheactualpresent。Thereligiouscommunionnodoubtdoesso，foritisuniversalself-consciousness。Butfortheindividualself-consciousnesstherealmofpurethoughtnecessarilyremainssomethingawaybeyonditsactuality；or，again，sincethisremoteregionbytheemptying，the“kenosis“，oftheeternalBeing，hasenteredthesphereofactuality，itsactualityissensuous，uncomprehended。Butonesensuousactualityiseverindifferentandexternaltoanother，andwhatliesbeyondhasthusonlyreceivedthefurthercharacterofremotenessinspaceandtime。Theessentialnotion，however—theconcreteactualityofspiritdirectlypresenttoitself—remainsforbeliefaninnerprinciple，whichisallandeffectsall，butneveritselfcomestothelight。
Inthecaseofpureinsight，however，theconcept，theessentialnotion(Begriff)，isalonethereal；
andthisthirdaspectofbelief—thatofbeinganobjectforpureinsight—isthespecificrelationinwhichbeliefhereappears。Pureinsightitselfhaslikebelieftobeconsideredpartlybyitself(anundfürsich)，partlyinrelationtotherealworld—sofarastherealworldisstillpresentinpositiveshape，viz。intheformofavainconsciousness—andlastlyinthatrelationtobeliefjustmentioned。
Wehavealreadyseenwhatpureinsightbyitselfis。Beliefisunperturbedpureconsciousnessofspiritastheessentiallyreal；pureinsightistheself-consciousnessofspiritastheessentiallyreal；itknowstheessentiallyreal，therefore，notquaessencebutquaAbsoluteSelf。
Itsaimthusistocanceleverykindofindependencewhichfallswithoutself-consciousness，whetherthatbetheindependenceoftheactuallyobjectiveoroftheinherentlyreal，andtomoulditintoconceptualform。Itnotmerelyisthecertaintyofself-consciousreasonassuredofbeingalltruth；itknowsthatitisso。
Intheform，however，inwhichthenotionofpureinsightmeetsusfirst，itisnotyetrealized。Asaphaseofconsciousnessitappearsinconsequenceassomethingcontingent，assomethingisolatedandparticular，anditsinmostconstitutivenatureappearsassomepurposethatithastocarryoutandrealize。Ithastobeginwiththeintentionofmakingpureinsightuniversal，i。e。ofmakingeverythingthatisactualintoanotion，andoneandthesamenotionforeveryself-consciousness。(9)
Theintentionispure，foritscontentispureinsight；andthisinsightissimilarlypure，foritscontentissolelytheabsolutenotion，whichfindsnooppositioninanobject，andisnotrestrictedinitself。Intheunrestrictednotiontherearefoundatonceboththeaspects—thateverythingobjectiveistosignifyonlytheself-existent，self-consciousness，andthatthisistosignifysomethinguniversal，thatpureinsightistobethepropertyofallself-consciousnesses。Thissecondfeatureoftheintentionissofararesultofculture，inthatincultureboththedistinctionsofobjectivespirit，theparts，andexpressdeterminationsofitsworld，havecometonaught，aswellasthedistinctionswhichappearedasoriginallydeterminatenatures。Genius，talent，specialcapacitiesoneandall，belongtotheworldofactuality，insofarasthisworldcontainsstilltheaspectofbeingaherdofself-consciousindividuals，where，inconfusionandmutualviolence，individualscheatandstrugglewithoneanotheroverthecontentsoftherealworld。
(3)TheRationalityofPureInsightTheabovedistinctionsdoubtlesshavenoplaceinitasgenuineespèces。Individualityneitheriscontentedwithunreal“fact“，norhasspecialcontentandpurposesofitsown。Itcountsmerelyassomethinguniversallyacknowledgedandaccepted，viz。quacultivatedanddeveloped；andthefactofdistinctionisreducedtoamatteroflessormoreenergy，adistinctionofquantity，i。e。anon-essentialdistinction。Thislastdifference，however，hascometonothing，bythefactthatthedistinctioninthestatewhereconsciousnesswascompletelytornasunder，turnedroundintoanabsolutelyqualitativedistinction。Whatistheretheotherfortheegoismerelytheegoitself。Inthisinfinitejudgmentalltheone-sidednessandpeculiarityoftheoriginalself-existingselfisextinguished；theselfknowsitselfquapureselftobeitsownobject；andthisabsoluteidentityofbothsidesistheelementofpureinsight。
Pureinsight，therefore，isthesimpleultimatebeingundifferentiatedwithinitself，andatthesametimetheuniversalachievementandresultandauniversalpossessionofall。Inthissimplespiritualsubstanceself-consciousnessgivesitselfandmaintainsforitselfineveryobjectthesenseofthisitsownindividualbeingorofaction，justasconverselytheindividualityofself-consciousnessisthereidenticalwithitselfanduniversal。
Thispureinsightis，then，thespiritthatcallstoeveryconsciousness:beforyourselveswhatyouareallessentiallyinyourselves—rational。
1。Thecontrastbetweenthesetwoelementsisfoundbothinthepre-Reformationperiodandintheeighteenth-centuryperiod；inthelatterthecontrastassumesperhapsitsacutestform。
2。Kant:“Pureegoistheabsoluteunityofapperception。”
3。“Beliefisakindofknowledge。”-Encycl。:§554。
4。Kant:“Iamtheessentialrealitywhenconsciousofmyselfinpurethought。”
5。The“persons“ofthe“Trinity“。
6。Godtranscendent，GodasSubstance，GodtheFather。
7。TheGod-man，Christ。
8。GodasAbsoluteSpirit，GodtheHolyGhost。
9。“Kant"sphilosophyistheenlightenmentadaptedsoastobecomeaphilosophicalmethod。”-Hegel，W。W。15，p。502。
II。
Enlightenment(1)
THEpeculiarobjectagainstwhichpureinsightdirectstheactiveforceofthenotionisbelief，thisbeingaformofpureconsciousnesslikeitselfandyetopposedtoitinthatelement。Butatthesametimepureinsighthasarelationtotheactualworld，for，likebelief，itisareturnfromtheactualworldintopureconsciousness。Wehavefirstofalltoseebowitsactivityisconstitutedasoperatingagainsttheimpuremotivesandthepervertedformsofinsightfoundintheactualworld。(2)
Wehavetouchedalreadyontheplacidtypeofconsciousness，Whichstandsincontrasttothisturmoilofalternateself-dissolutionandself-recreation；itconstitutestheaspectofpureinsightandintention。Thisunperturbedconsciousness，however，aswesaw，hasnospecialinsightregardingthesphereofculture。Thelatterhasitselfratherthemostpainfulfeeling，andthetruestinsightaboutitself—thefeelingthateverythingmadesecurecrumblestopieces，thateverylimbofitsexistenceiswrackedandrent，andeverybonebroken:moreover，itconsciouslyexpressesthisfeelinginwords，pronouncesjudgmentandgivessparklingutteranceconcerningallaspectsofitscondition。
Pureinsight，therefore，canhaveherenoactivityandcontentofitsown，andthuscanonlytakeuptheattitudeofformallyandtrulyapprehendingthiswittyinsightpeculiartotheworldandthelanguageitadopts。Sincethislanguageisascatteredandbrokenutteranceandthepronouncementaficklemoodofthemoment，whichisagainquicklyforgotten，andisonlyknowntobeawholebyathirdconsciousness，thislattercanbedistinguishedaspureinsightonlyifitgathersthoseseveralscatteredtracesintoauniversalpicture，andthenmakesthemtheinsightofall。
Bythissimplemeanspureinsightwillresolvetheconfusionofthisworld。Forwehavefoundthattheareasanddeterminateconceptionsandindividualitiesarenottheessentialnatureofthisactuality，butthatitfindsitssubstanceandsupportaloneinthespiritwhichexistsquajudginganddiscussing，andthattheinterestofhavingacontentforthisratiocinationandparlayingtodealwithalonepreservesthewholeandtheareasofitsarticulation。Inthislanguagewhichinsightadopts，itsself-consciousnessisstillthisisolatedindividual，aselfexistingforitself；buttheemptinessofitscontentisatthesametimeemptinessoftheselfknowingthatcontenttobevainandempty。Now，whentheconsciousnessplacidlyapprehendingallthesesparklingutterancesofvanitymakesacollectionofthemoststrikingandpenetratingphrases，thesoulthatstillpreservesthewhole，thevanityofwittycriticism，goestoruinwiththeotherformofvanity，thepreviousvanityofexistence。
Thecollectionshowsmostpeopleabetterwit，oratleastshowseveryoneamorevariedwitthantheirown，andshowsthat“knowing-better“and“judging“generallyaresomethinguniversalandarenowuniversallyfamiliar。Therebythesoleandonlysurvivinginterestisdoneawaywith；andindividuallightisresolvedintouniversalinsight。
Still，however，knowledgeofessentialrealitystandssecureabovevainandemptyknowledge；andpureinsightonlyappearsingenuinelyactiveforminsofarasitentersintoconflictwithbelief。
1。Enlightenment(Aufkl?rung)istheuniversalizationoftheprincipleof“pureinsight“，andhenceislogicallytheoutcomeoftheprecedinganalysis。
2。Cf。Pp。541ff。
II。aTheStruggleofEnlightenmentwithSuperstition(1)
THEvariousnegativeformswhichconsciousnessadopts，theattitudeofscepticism，andthatoftheoreticalandpracticalidealism，areinferiorattitudescomparedwiththatofpureinsightandtheexpansionofpureinsight-enlightenment；forpureinsightisbornofthesubstanceofspirit，itknowsthepureselfofconsciousnesstobeabsolute，andentersintoconflictwiththepureconsciousnessoftheAbsoluteBeingofallreality。
Sincebeliefandinsightarethesamepureconsciousness，butinformareopposed—therealityinthecaseofbeliefbeingathought，notanotion，andhencesomethingabsolutelyopposedtoself-consciousness，whiletherealityinthecaseofpureinsightistheself—theyaresuchthatintersetheoneistheabsolutenegativeoftheother。
Asappearingtheoneagainsttheother，allcontentfallstobelief；forinitsunperturbedelementofthoughteverymomentobtainsdefinitesubsistence。Pureinsight，however，isinthefirstinstancewithoutanycontent；itisratherthesheerdisappearanceofcontent；butbyitsnegativeattitudetowardswhatitexcludesitwillmakeitselfrealandgiveitselfacontent。
(1)TheNegativeAttitudeofInsighttowardsBeliefItknowsbelieftobeopposedtoinsight，opposedtoreasonandtruth。Justas，forit，beliefisingeneralatissueofsuperstitiousprejudicesanderrors；soitfurtherseestheconsciousnessembracingthiscontentorganizedintoarealmoferror，inwhichfalseinsightisthegeneralsphereofconsciousness，immediate，naivelyunperturbed，andinherentlyunreflective。Yetallthewhilethisfalseinsightdoeshavewithinitthemomentofself-reflexion，themomentofself-consciousness，separatedfromitssimplena?veté，andkeepsthisreflexioninthebackgroundasaninsightremainingbyitself，andasanevilintentionbywhichthatformerconsciousstateisbefooled。ThatmentalsphereisthevictimofthedeceptionofaPriesthood，whichcarriesoutitsenviousvainconceitofbeingaloneinpossessionofinsight，andcarriesoutitsotherselfishendsaswell。AtthesametimethispriesthoodconspireswithDespotism，whichtakesuptheattitudeofbeingthesyntheticcrude(begrifflos)unityoftherealandthisidealkingdom—asingularlyamorphousandinconsistenttypeofbeing—andstandsabovethebadinsightofthemultitudeandthebadintentionofthepriests，andevencombinesbothofthesewithinitself。Astheresultofthestupidityandconfusionproducedamongstthepeoplebytheagencyofpriestlydeception，despotismdespisesbothanddrawsforitselftheadvantageofundisturbedcontrolandthefulfilmentofitslusts，itshumours，anditswhims。Yetatthesametimeitisitselfinthissamestateofmurkyinsight，isequallysuperstitionanderror。
Enlightenmentdoesnotattackthesethreeformsoftheenemywithoutdistinction。Forsinceitsessentialnatureispureinsight，whichisperseuniversal，itstruerelationtotheotherextremeisthatinwhichitisconcernedwiththecommonandidenticalelementinboth。Theaspectofindividualexistenceisolatingitselffromtheuniversalna?veconsciousnessistheantithesisofit，andcannotbedirectlyaffectedbyit。Thewillofthedeceivingpriesthoodandtheoppressivedespotis，therefore，notprimarilytheobjectonwhichitdirectsitsactivity；itsobjectistheinsightthatiswithoutwillandwithoutindividualizedisolatedself-existence，thenotion(Begriff)ofrationalself-consciousness，whichhasitsexistenceinthetotalconsciousarea，butisnotyetthereinthefullnessofitstruemeaning(Begriff)。
Since，however，pureinsightrescuesthisgenuinelyhonestformofinsight，withitsnaivesimplicityofnature，fromprejudicesanderrors，itwrestsfromthehandsofbadintentiontheeffectiverealizationofitspowersofdeception，forwhoserealmtheincoherentandundeveloped(begrifflos)consciousnessofthegeneralareaprovidesthebasisandrawmaterial，whiletheself-existenceofeachpowerfindsitssubstanceinthesimpleconsciousness。
TherelationofpureinsighttothenaiveconsciousnessofabsoluteBeinghasnowadoubleaspect。
Ononesidepureinsightisinherentlyoneandthesamewithit。Ontheotherside，however，thisnaiveconsciousnessletsabsoluteBeingaswellasitspartsdisposethemselvesatwillinthesimpleelementofitsthought，andsubsistthere，andletsthemboldonlyasitsinherentnatureandhenceholdgoodinobjectiveform。Inacceptingthisinherentnatureitdisowns，however，itsownindependentexistence。Insofaras，accordingtothefirstaspect，thisbeliefisforpureinsightinherentlyandessentiallypureself-consciousness，andhasmerelytobecomesoexpresslyforitself，pureinsightfindsinthisconstitutivenotionofbelieftheelementinwhich，inplaceoffalseinsight，itrealizesitself。
Since，fromthispointofview，bothareessentiallythesame，andtherelationofpureinsighttakeseffectthroughandinthesameelement，thecommunicationbetweenthemisdirectandimmediate，andtheirgiveandtakeanunbrokeninterfusion。Whateverpinsandboltsmaybeotherwisedrivenintoconsciousness，itisinitselfthissimplicityofnatureinwhicheverythingisresolved，forgotten，andunconstrained，andwhich，therefore，isabsolutelyreceptivetotheactivityofthenotion。Thecommunicationofpureinsightisonthataccountcomparabletoasilentextensionortheexpansion，say，ofascentintheunresistingatmosphere。Itisapenetratinginfection，whichdidnotpreviouslymakeitselfnoticeableassomethingdistinctfromandopposedtotheindifferentmediumintowhichitinsinuatesitsway，andhencecannotbeaverted。Onlywhentheinfectionhasbecomewidespreadisthatconsciousnessalivetoit，whichunconcernedlyyieldedtoitsinfluence。Forwhatthisconsciousnessreceivedintoitselfwasdoubtlesssomethingsimple，homogeneous，anduniformthroughoutit，butwasatthesametimethesimplicityofself-reflectednegativity，whichlateronalsodevelopsbyitsnatureintosomethingopposed，andtherebyremindsconsciousnessofitspreviousstate。Thissimpleuniformityisthenotion，whichissimpleknowledgethatknowsbothitselfanditsopposite，thisoppositebeing，however，cancelledasoppositewithintheself-knowledgeofthenotion。Inthecondition，therefore，inwhichconsciousnessbecomesawareofpureinsight，thisinsightisalreadywidespread。Thestrugglewithitbetraysthefactthattheinfectionhasdoneitswork。Thestruggleistoolate；andeverymeanstakenmerelymakesthediseaseworse；forthediseasehasseizedtheverymarrowofspirituallife，viz。consciousnessinitsultimateprinciple(Begriff)，oritspureinmostnatureitself。Thereisthereforenopowerleftinconsciouslifetosurmountthedisease。Becauseitaffectstheveryinmostbeing，itsmanifestations，solongastheyremainisolated，arerepressedandsubsideanditssuperficialsymptomsaresmothered。Thisisimmenselytoitsadvantage；foritdoesnotnowsquanderitspowerinuselessfashion，nordoesitshowitselfunworthyofitstruenature—whichisthecasewhenitbreaksoutintosymptomsandisolatederuptionsantithetictothecontentofbeliefandtotheconnexionofitsexternalreality。
Rather，beingnowaninvisibleandunperceivedspirit，itinsinuatesitswaythroughandthroughthenobleparts，andsoonhasgotcompleteboldoverallthevitalsandmembersoftheunconsciousidol；andthen“somefinemorningitgivesitscomradeashovewiththeelbow，when，bash！crash！
—andtheidolislyingonthefloor“。(2)Onsome“finemorning“，whosenoonisnotredwithblood，iftheinfectionhaspenetratedtoeveryorganofspirituallife。Itisthenthememoryalonethatstillpreservesthedeadformofthespirit"spreviousstate，asavanishedhistory，vanishedmenknownothow。Andthenewserpentofwisdom，raisedonhighbeforebendingworshippers，hasinthismannerpainlesslysloughedmerelyashrivelledskin。
Butthissilentsteadyworkingoftheloomofspiritintheinnerregionofitssubstance，(3)spirit"sownactionbeinghiddenfromitself，ismerelyonesideoftherealizingofpureinsight。Itsexpansiondoesnotonlyconsistinlikecombiningwithlike；anditsrealizationisnotmerelyanunresistedexpansion。Theactionoftheprincipleofnegationisjustasessentiallyadevelopedprocessofself-distinction，which，beingaconsciousaction，mustsetforthitsmomentsinadefinitelymanifestedexpression，andmustmakeitsappearanceintheformofagreatnoise，andaviolentstrugglewithanoppositeassuch。
Wehave，therefore，toseehowpureinsightandpureintentionmanifestsitsnegativeattitudetowardsthatotherwhichitfindsstandingopposedtoit。
Pureinsightandintention，operatingnegatively，canonlybe—sinceitsveryprincipleisallessentialityandthereisnothingoutsideit—thenegativeofitself。Asinsight，therefore，itpassesintothenegativeofpureinsight，itbecomesuntruthandunreason；andasintentionitpassesintothenegativeofpureintention，becomesalieandsordidimpurityofpurpose。
Itinvolvesitselfinthiscontradictionbythefactthatitengagesinastrifeandthinkstodobattlewithsomealienexternalother。Itmerelyimaginesthis，foritsnatureasabsolutenegativityliesinhavingthatothernesswithinitsownself。Theabsolutenotionisthecategory；itistheprinciplethatknowledgeandtheobjectofknowledgearethesame。Inconsequence，whatpureinsightexpressesasitsother，whatitpronouncestobeanerrororalie，canbenothingelsethanitsownself；itcanonlycondemnwhatitselfis。Whatisnotrationalhasnotruth，orwhatisnotcomprehendedthroughanotion，conceptuallydetermined，isnot。Whenreasonthusspeaksofsomeotherthanitselfis，itinfactspeaksmerelyofitself；itdoesnotthereingobeyonditself。
Thisstrugglewiththeopposite，therefore，combinesinitsmeaningthesignificanceofbeinginsight"sownactualization。Thisconsistsjustintheprocessofunfoldingitsmomentsandtakingthembackintoitself。Onepartofthisprocessisthemakingofthedistinctioninwhichtheinsightofreasonopposesitselfasobjecttoitself；solongasitremainsinthiscondition，itisatvariancewithitself。
Quapureinsightitiswithoutanycontent；theprocessofitsrealizationconsistsinitselfbecomingcontenttoitself；fornoothercanbemadeitscontent，becauseitisthecategorybecomeself-conscious。Butsincethisinsightinthefirstinstancethinksofthecontentasinitsopposite，andknowsthecontentmerelyasacontent，anddoesnotasyetthinkofitasitsownself，pureinsightmisconceivesitselfinit。Thecompleteattainmentofinsight，therefore，hasthesenseofaprocessofcomingtoknowthatcontentasitsown，whichwastobeginwithoppositetoitself。Itsresult，however，willbetherebyneitherthereestablishmentoftheerrorsitfightswith，normerelyitsoriginalnotion，butaninsightwhichknowstheabsolutenegationofitselftobeitsownproperrealitytobeitsself，oraninsightwhichisitsself-understandingnotion。
Thisfeatureofthestruggleofenlightenmentwitherrors—thatoffightingitselfinthem，andofcondemningthatinthemwhichitasserts—thisissomethingforuswhoobservetheprocess，oriswhatenlightenmentanditsstruggleareinthemselvesimplicitly。Thefirstaspectofthisstruggle，however—thecontaminationanddefilementofenlightenmentthroughitspureself-identityacceptingtheattitudeandfunctionofdestructivenegation—thisbowbelieflooksuponit；belieffindsitsimplylyingunreasonandmaliciousintent，justasenlightenmentinthesamewayregardsbeliefaserrorandprejudice。
Asregardsitscontent，itisinthefirstinstanceemptyinsight，whosecontentappearsanexternalothertoit。Itmeetsthiscontent，consequently，intheshapeofsomethingnotyetitsown，assomethingthatexistsquiteindependentofit，andisfoundinbelief。
Enlightenment，then，conceivesitsobjectinthefirstinstanceandgenerallyinsuchawayastotakeitaspureinsight，andfailingtorecognizeitselfthere，interpretsitaserror。Ininsightassuchconsciousnessapprehendsanobjectinsuchamannerthatitbecomestheinnerbeingofconsciouslife，orbecomesanobjectwhichconsciousnesspermeates，inwhichconsciousnessmaintainsitself，keepswithinitself，andispresenttoitself，and，byitsthusbeingtheprocessofthatobject，bringstheobjectintobeing。Itispreciselythiswhichenlightenmentrightlydeclaresbelieftobe，whenenlightenmentsaysthattheAbsoluteRealityprofessedbybeliefisabeingthatcomesfrombelief"sownconsciousness，isitsownthought，somethingproducedfromandbyconsciousness。(4)
Enlightenment，consequently，explainsanddeclaresittobeerror，tobeamade-upinventionabouttheverysamethingasenlightenmentitselfis。
Enlightenmentthatseekstoteachbeliefthisnewwisdomdoesnot，indoingso，tellitanythingnew。
Fortheobjectofbeliefitselfisjustthistoo，viz。apureessentialrealityofitsownpeculiarconsciousness；sothatthisconsciousnessdoesnotputitselfdownforlostandnegatedinthatobject，butratherputstrustinit；andthisjustmeansthatitfindsitselfthereasthisparticularconsciousness，findsitselfthereintobeself-consciousness。IfIputmytrustinanyone，hiscertitudeofhimselfisformethecertitudeofmyself；Iknowmyself-existenceinhim，Iknowthatheacknowledgesit，andthatitisforhimbothhispurposeandhisrealnature。Belief，however，istrust，becausethebelievingconsciousnesshasadirectrelationtoitsobject，andthusseesatoncethatitisonewiththeobject，andintheobject。
Further，sincewhatisobjectformeissomethinginwhichIknowmyself，Iamatthesametimeinthatobjectreallyintheformofanotherself-consciousness，i。e。onewhichhasbecomeinthatobjectalienatedfromitsownparticularindividuation，fromitsnaturalandcontingentexistence，butwhichpartlycontinuesthereintobeself-consciousness，andpartlyisthereanessentialconsciousnessjustlikepureinsight。
Inthenotionofinsightthereliesnotmerelythis，thatconsciousnessknowsitselfintheobjectitlooksat，andfindsitselfdirectlythere，withoutfirstquittingthethoughtelementandthenreturningintoitself；thenotionimpliesaswellthatconsciousnessisawareofitselfasbeingalsothemediatingprocess，awareofitselfasactive，astheagencyofproduction。Throughthisitgetsthethoughtofthisunityofselfasselfandobject。
Beliefalsoisthisveryconsciousness。Obedienceandactionmakeanecessarymoment，throughwhichthecertaintyofexistenceinAbsoluteBeingcomesabout。ThisactionofbeliefdoesnotindeedmakeitappearasifAbsoluteBeingisitselfproducedthereby。ButtheAbsoluteBeingforbeliefisessentiallynottheabstractbeingthatliesbeyondthebelievingconsciousness；itisthespiritofthereligiouscommunion，itistheunityofthatabstractbeingandself-consciousness。Theactionofthecommunionisanessentialmomentinbringingaboutthatitisthisspiritofthecommunion。
Thatspiritiswhatitisbytheproductiveactivityofconsciousness，orratheritdoesnotexistwithoutbeingproducedbyconsciousness。Foressentialasthisprocessofproductionis，itisastrulynottheonlybasisofAbsoluteBeing；itismerelyamoment。TheAbsoluteBeingisatthesametimeself-completeandself-contained(anundfürsichselbst)。
Ontheothersidethenotionofpureinsightisseentobesomethingelsethanitsownobject；forjustthisnegativecharacterconstitutestheobject。ThusfromtheothersideitalsoexpressestheultimateBeingofbeliefassomethingforeigntoself-consciousness，somethingthatisnotaboneofitsbone，butissurreptitiouslyfoistedonitlikeachangelingchild。Buthereenlightenmentisentirelyfoolish；beliefexperiencesitasawayofspeakingwhichdoesnotknowwhatitissaying，anddoesnotunderstandthefactsofthecasewhenittalksaboutpriestlydeception，anddeludingthepeople。Itspeaksaboutthisasifbymeansofsomehocus-pocusofconjuringpriestcrafttherewerefoistedonconsciousnessastrueRealitysomethingthatisabsolutelyforeign，andabsolutelyalientoit；andyetsaysallthewhilethatthisisanessentialrealityforconsciousness，thatconsciousnessbelievesinit，trustsinit，andseekstomakeitfavourablydisposedtowardsitself，i。e。thatconsciousnessthereinseesitspureultimateBeingjustasmuchasitsownsingleanduniversalindividuality，andcreatesbyitsownactionthisunityofitselfwithitsessentialreality。Inotherwords，itdirectlydeclaresthattobetheveryinmostnatureofconsciousnesswhichitdeclarestobesomethingalientoconsciousness。
How，then，canitpossiblyspeakaboutdeceptionanddelusion?Bythefactthatitdirectlyexpressesaboutbelieftheveryoppositeofwhatitassertsofbelief，itipsofactoreallyrevealsitselftobeliefastheconsciouslie。Howaredeceptionanddelusiontotakeplace，whereconsciousnessinitsverytruthhasdirectlyandimmediatelythecertitudeofitself，whereitpossessesitselfinitsobject，sinceitjustasmuchfindsasproducesitselfthere?Thedistinctionnolongerexists，eveninwords。
Whenthegeneralquestionhasbeenraised，whetheritispermissibletodeludeapeople，theanswer，asafact，wasboundtobethatthequestionispointless，becauseitisimpossibletodeceiveapeopleinthismatter。Brassinplaceofgold，counterfeitinsteadofgenuinecoinmaydoubtlesshaveswindledindividualsmanyatime；lotsofpeoplehavestucktoitthatabattlelostwasabattlewon；andliesofallsortsaboutthingsofsenseandparticulareventshavebeenplausibleforatime；butintheknowledgeofthatinmostrealitywhereconsciousnessfindsthedirectcertaintyofitsownself，theideaofdelusionisentirelybaseless。
Letusseefurtherhowbeliefundergoesenlightenmentinthecaseofthedifferentmomentsofitsownconsciousexperience，towhichtheviewjustnotedreferredinthefirstinstanceonlyinageneralway。Thesemomentsarepurethought，or，quaobject，absoluteBeingperse(anundfürsich)；thenitsrelation，asaformofknowledge，toabsoluteBeing，theultimatebasisofitsbelief；
andfinallyitsrelationtoabsoluteBeinginitsacts，i。e。its“worship“andservice。(5)Justaspureinsighthasfailedtorecognizeitselfinbeliefasawholeanddenieditsownnature，weshallfindittakingupinthesemoments，too，anattitudesimilarlypervertedanddistorted。
PureinsightassumestowardstheabsoluteBeingofthebelievingmindanegativeattitude。ThisBeingispurethought，andpurethoughtestablishedwithinitselfasobjectorasthetrueBeing；inthebelievingconsciousnessthisimmanentandessentialrealityofthoughtacquiresatthesametimefortheself-existentconsciousnesstheformofobjectivity，butmerelytheemptyform；itexistsinthecharacterofsomething“presented“toconsciousness。Topureinsight，however，sinceitispureconsciousnessinitsaspectofselfexistingforitself，thisotherappearsassomethingnegativeofself-consciousness。Thismightstillbetakeneitherasthepureessentialrealityofthought，oralsoasthebeingfoundinsense-experience，theobjectofsense-certainty。Butsinceitisatthesametimefortheself，andthisself，quaselfwhichhasanobject，isanactualconsciousness，forinsightthepeculiarobjectassuchisanordinaryexistingthingofsense。Thisitsobjectappearsbeforeitinthepicture-presentationfoundinbelief。Itcondemnsthisideaandindoingsocondemnsitsownproperobject。Itreallycommitsawrong，however，againstbeliefinsoapprehendingtheobjectofbeliefasifitwereitsownobject。AccordinglyitstatesregardingbeliefthatitsabsoluteBeingisapieceofstone，ablockofwood，havingeyesandseeingnot，oragainabitofbread-dough，whichisobtainedfromgraingrownonthefieldandtransformedbymenandisreturnedtoearthagain；
orinwhateverotherwaysbeliefmaybesaidtoanthropomorphizeabsoluteBeing，makingitobjectiveandrepresentable。
(2)TheDoctrineofEnlightenmentEnlightenment，proclaimingitselfasthepureandtrue，hereturnswhatisheldtobeeternallifeandholyspiritintoaconcretepassingthingofsense，andcontaminatesitwithwhatbelongstosense-certainty—withanaspectinherentlyworthlessandonewhichisnottobefoundatallintheworshipingattitudeofbelief，sothatenlightenmentsimplycalumniatesitbyintroducingsuchanaspect。Whatbeliefreveresisforbeliefassuredlyneitherstonenorwood，norbread-dough，noranyothersortofthingoftimeandsense。Ifenlightenmentthinksitworthwhiletosayitsobjectallthesameisthisaswell，oreventhatitisthisinitsinherentnatureandintruth，thenbeliefalsoknowsthatsomethingwhichitis“aswell“，butforitthissomethingliesoutside；itsworship；ontheotherhand，however，beliefdoesnotlookonsuchthingsasstones，etc。，ashavinganinherentandessentialbeingatall，theessentialnatureasgraspedbypurethoughtisaloneforitsomethinginherentlyreal。
ThesecondmomentistherelationofbeliefasaformofknowingconsciousnesstothisultimateBeing。AspurethinkingconsciousnessbeliefhasthisBeingimmediatelybeforeit。Butpureconsciousnessisjustasmuchamediaterelationofconsciouscertaintytotruth，arelationconstitutingthegroundofbelief。Forenlightenmentthisgroundcomessimilarlytoberegardedasachanceknowledgeofchanceoccurrences。Thegroundofknowledge，however，istheconsciousuniversal，andinitsultimatemeaningisabsolutespirit，whichinabstractpureconsciousness，orthoughtassuch，ismerelyabsoluteBeing，butquaself-consciousnessistheknowledgeofitself。
Pureinsighttreatsthisconsciousuniversal，self-knowingspiritpureandsimple，likewiseasanelementnegativeofself-consciousness。Doubtlessthisinsightisitselfpuremediatethought，，i。e。
thoughtmediatingitselfwithitself，itispureknowledge；butsinceitispureinsight，orpureknowledge，whichdoesnotyetknowitself，i。e。forwhichasyetthereisnoawarenessthatitisthispureprocessofmediation，thisprocessseemstoinsight，likeeverythingelseconstitutingit，tobesomethingexternal，another。Whenrealizingitsinherentprinciple，then，itdevelopsthismomentessentialtoit；butthatmomentseemstoittobelongtobelief，andtobe，initscharacterofanexternalother，afortuitousknowledgeofstoriesof“real“eventsinthisordinarysenseof“real“。Itthusherechargesreligiousbeliefwithbasingitscertaintyonsomeparticularhistoricalevidences，which，consideredashistoricalevidences，wouldassuredlynotevenwarrantthatdegreeofcertaintyaboutthematterwhichwegetregardinganyeventmentionedinthenewspapers。Itfurthermakestheimputationthatthecertaintyinthecaseofreligiousbeliefrestsontheaccidentalfactofthepreservationofallthisevidence:onthepreservationofthisevidencepartlybymeansofpaper，andpartlythroughtheskillandhonestyintransferringwhatiswrittenfromonepapertoanother，andlastlyrestsupontheaccurateinterpretationofthesenseofdeadwordsandletters。
Asamatteroffact，however，itneveroccurstobelieftomakeitscertaintydependonsuchevidencesandsuchfortuitouscircumstances。Beliefinitsconsciousassuranceoccupiesana?veunsophisticatedattitudetowardsitsabsoluteobject，knowsitwithapurity，whichnevermixesupletters，paper，orcopyistswithitsconsciousnessoftheAbsoluteBeing，anddoesnotmakeuseofthingsofthatsorttoaffectitsunionwiththeAbsolute。Onthecontrary，thisconsciousnessistheself-mediating，self-relatinggroundofitsknowledge；itisspirititselfwhichbearswitnessofitselfbothintheinnerheartoftheindividualconsciousness，aswellasthroughthepresenceeverywhereandinallmenofbeliefinit。Ifbeliefwantstoappealtohistoricalevidencesinordertogetalsothatkindoffoundation，oratleastconfirmation，foritscontentwhichenlightenmentspeaksof，andisreallyseriousinthinkingandactingasifthatwereanimportantmatter，thenithaseoipsoalloweditselftobecorruptedandledastraybytheinsinuationsofenlightenment；theeffortsitmakestosecureabasisorsupportinthiswayaremerelyindicationsthatshowhowithasbeenaffectedandinfectedbyenlightenment。
Therestillremainsthethirdaspect，theactiverelationofconsciousnesstoAbsoluteBeing，itsformsofservice。(6)Thisactionconsistsincancellingtheparticularityoftheindividual，orthenaturalformofitsself-existence，whencearisesitscertaintyofbeingpureself-consciousness，ofbeing，astheresultofitsaction，i。e。asaself-existingconsciousindividual，onewithultimateReality。
Sinceinthisactionpurposivenessandendaredistinguished，andpureinsightlikewisetakesupanegativeattitudetowardsthisaction，anddeniesitselfjustasitdidintheothermoments，itmustasregardspurposivenesspresenttheappearanceofbeingstupidandunintelligent，sinceinsightunitedwithintention，accordanceofendwithmeans，appearstoitasanother，asreallytheoppositeofwhatinsightis。Asregardstheend，however，ithastomakebadness，enjoyment，andpossession，itspurpose，andproveitselfinconsequencetobetheimpurestkindofintention，sincepureintention，quaexternal，another，issimilarlyimpureintention。
Accordinglywefindthat，sofarasconcernspurposiveness，enlightenmentthinksitfoolishifthebelievingindividualseekstoobtainthehigherconsciousnessoffreedomfromentanglementwithnaturalenjoymentandpleasure，bypositivelydenyingitselfnaturalenjoymentandpleasure，andprovingthroughitsactsthatthereisnolieinitsopencontemptforthem，butratherthatthecontemptisquitegenuine。
Inthesamewayenlightenmentfindsitfoolishforconsciousnesstoabsolveitselfofitscharacteristicofbeingabsolutelyindividual，excludingallothers，andpossessingpropertyofitsown，byitselfdemittingitsownproperty，fortherebyitshowsinrealitythatthisisolationisnotreallyserious。Itshowsratherthatitselfissomethingthatcanriseabovethenaturalnecessityofisolatingitselfandofdenying，inthisabsoluteisolationofitsownindividualexistence，thateothersareoneandthesamewithitself。
Pureinsightfindsbothpurposelessaswellaswrong。Itispurposelesstorenounceapleasureandgiveawayapossessioninordertoshowoneselfindependentofpleasureandpossession；hence，intheconversecase，insightwillbeobligedtoproclaimthemanafool，who，inordertoeat，employstheexpedientofactuallyeating。Insightagainthinksitwrongtodenyoneselfameal，andgiveawaybutterandeggsnotformoney，normoneyforbutterandeggs，butjusttogivethemawayandgetnoreturnatall；itdeclaresameal，orthepossessionofthingsofthatsort，tobeanendinitself，andhenceinfactdeclaresitselftobeaveryimpureintentionwhichascribesessentialvaluetoenjoymentandpossessionsofthiskind。Aspureintentionitfurthermaintainsthenecessityofrisingabovenaturalexistence，abovecovetousnessastothemeansforsuchexistence；itonlyfindsitfoolishandwrongthatthissupremacyshouldbedemonstratedbyaction。Inotherwordsthispureintentionisinrealityadeception，whichpretendstoanddemandsaninnerelevation，butdeclaresthatitissuperfluous，foolish，andevenwrongtobeinearnestinthematter，toputthisupliftingintoconcreteexpression，intoactualshapeandform，anddemonstrateitstruth。
Pureinsightthusdeniesitselfbothaspureinsight—foritdeniesdirectlypurposiveaction，andaspureintention—foritdeniestheintentionofprovingitsindependenceoftheendsofindividualexistence。
Thus，then，enlightenmentmakesbelieflearnwhatitmeans。Ittakesonthisappearanceofbeingbad，becausejustbythefactofrelationtoanexternalotheritgivesitselfanegativereality，itpresentsitselfastheoppositeofitself。Pureinsightandintentionhavetoadoptthisrelationalattitude，however，forthatistheiractualization。
Thisrealizationappeared，inthefirstinstance，asanegativereality。Perhapsitspositiverealityisbetterconstituted。Letusseehowthisstands。
Ifallprejudiceandsuperstitionhavebeenbanished，thequestionariseswhatnext?Whatisthetruthenlightenmenthasdiffusedintheirstead?Ithasalreadygivenexpressiontothispositivecontentinitsprocessofexterminatingerror，forthatalienationofitselfisequallyitspositivereality。
IndealingwithwhatforbeliefisAbsoluteSpirit，itinterpretswhateversortofdeterminationitdiscoversthereasbeingwood，stone。etc。，asparticularconcretethingsofsense。Sinceinthiswayitconceivesingeneraleverycharacteristic，i。e。everycontentandfilling，tobeafinitefact，tobeahumanentityandamentalpresentation，absoluteBeingonitsviewturnsouttobeamerevacuum，towhichcanbeattributednocharacteristics，nopredicatesatall。Infacttomarrysuchavacuitywithuniversalpredicateswouldbeessentiallyreprehensible；anditisjustthroughsuchaunionthatthemonstrositiesofsuperstitionhavebeenproduced。Reason，pureinsight，isdoubtlessnotemptyitself，sincethenegativeofitselfispresentconsciouslytoit，andisitscontent；itis，onthecontrary，richinsubstance，butonlyinparticularityandrestrictions。Theenlightenedfunctionofreason，ofpureinsight，consistsinallowingnothingofthatsorttoappertaintoAbsoluteBeing，norattributinganythingofthatkindtoit:thisfunctionwellknowshowtoputitselfandthewealthoffinitudeintheirplace，anddealwiththeAbsoluteinaworthymanner。
IncontrastwiththiscolourlessemptyBeingtherestands，asasecondaspectofthepositivetruthofenlightenment，thesinglenessingeneralofconsciouslifeandofallthatitis:—asinglenessexcludedfromanabsoluteBeing，andstandingbyitselfassomethingentirelyself-contained。
Consciousness，whichinitsveryearliestexpressionissense-certaintyandmere“opining“，herecomesback，afterthewholecourseofitsexperience，tothissamepoint，andisonceagainaknowledge，ofwhatispurelynegativeofitself，aknowledgeofsensethings，i。e。ofexistententitieswhichstandinindifferenceoveragainstitsownself-existence。Buthereitisnotanimmediatenaturalconsciousness；ithasbecomesuchforitself。Whileatfirstthepreytoeverysortofentanglement，intowhichitisplungedbyitsgraduallyunfolding，andnowledbacktoitsfirstformbypureinsight，ithasarrivedatthisfirststateastheresultandoutcomeoftheprocess。Thissense-certainty，restingasitdoesonaninsightintothenothingnessofallotherformsofconsciousness，andhencethenothingnessofwhateverisbeyondsense-experience—thissense-certaintyisnolongeramereopining“，itisratherabsolutetruth。Thisnothingnessofeverythingthattranscendssenseisdoubtlessmerelyanegativeproofofthistruth。Butnootherisadmissibleorpossible，forthepositivetruthofsense-experienceinitselfisjusttheunmediatedself-existenceofthenotionitselfquaobjectandanobjectintheformofotherness—thepositivetruthisthatitisabsolutelycertaintoeveryconsciousnessthatitisandthatthereareotherrealthingsoutsideit，andthatinitsnaturalexistenceit，aswellasthesethingstoo，areinandforthemselvesorabsolute。
Lastly，thethirdmomentofthetruthofenlightenmentistherelationoftheparticularbeingstoAbsoluteBeing，istherelationofthefirsttwomomentstooneanother。Insight，quapureinsightofwhatisidenticalorunrestricted，alsotranscendstheunlikeordiverse，i。e。transcendsfinitereality，ortranscendsitselfquamereotherness。The“beyond“ofthisothernessittakestobethevoid，towhichitthereforerelatesthefactsofsense。Indeterminingthisrelationboththetermsdonotentertherelationasitscontent；fortheoneisthevoid，andthusacontentisonlytobehadthroughtheother，throughsensereality。Theformtherelationassumes，however，tothedeterminationofwhichtheaspectofimmanentandultimatebeing(Ansich)contributes，canbeshapedjustasweplease；
fortheformissomethinginherentlyandessentiallynegative，andthereforesomethingself-opposed，beingaswellasnothing，inherentandultimate(Ansich)aswellastheopposite；or，whatisthesamething，therelationofactualitytoaninherentessentialbeingquasomethingbeyond，isasmuchanegatingasapositingofthatactuality。Finiteactualitiescan，therefore，properlyspeaking，betakenjustinthewaypeoplehaveneedofthem。SensefactsarethusrelatednowpositivelytotheAbsolutequasomethingultimate(Ansich)，andsenserealityisitselfultimateperse；theAbsolutemakesthem，fostersandcherishesthem。Then，again，theyarerelatedtoitasanopposite，thatistotheirownnon-being；inthiscasetheyarenotsomethingultimate，theyhavebeingonlyforanother。Whereasintheprecedingmodeofconsciousnesstheconceptionsinvolvedintheoppositiontookshapeasgoodandbad，inthecaseofpureinsighttheypassintothemoreabstractformsofwhatisperse(Ansich)andwhatisforanother。
Bothwaysofdealingwiththepositiveaswellasthenegativerelationoffinitudetowhatisperse(Ansich)are，however，equallynecessaryasamatteroffact，andeverythingisthusasmuchsomethingperse，(ansich)asitissomethingforanother:inotherwordseverythingis“useful“。
Everythingisnowatthemercyofotherthings，letsitselfnowbeusedbyothers，andexistsforthem；andthenagainit，sotosay，getsuponitshindlegs，fightsshyoftheother，existsforitselfonitsownaccount。，andonitssideusestheothertoo。
Fromthis，asaresult，man，beingthethingconsciousofthisrelation，deriveshistruenatureandplace。Asheisimmediately，manisgood，quanaturalconsciousnessperse，absolutequaindividual，andallelseexistsforhim:andfurther，—sincethemomentshavethesignificanceofuniversalityforhimquaself-consciousanimal，-everythingexiststopleasureanddelighthim，and，ashefirstcomesfromthehandofGod，hewalkstheearthasinagardenplantedforhim。Heisboundalsotohavepluckedthefruitofthetreeofknowledgeofgoodandevil；heclaimstohave，auseforitwhichdistinguisheshimfromeveryotherbeing，for，asithappens，hisinherentlygoodnatureisalsosoconstitutedthatthesuperfluityofdelightdoesitharm，orratherhissinglenesscontainsasafactorinitsconstitutionaprinciplethatgoesbeyondit；hissinglenesscanoverreachitselfanddestroyitself。Topreventthis，hefindsreasonausefulmeansfordulyrestrainingthisself-transcendence，orratherforpreservinghimselfwhenhedoesgobeyondthedeterminate:forsuchistheforceofconsciousness。Theenjoymentofthisconsciousandessentiallyuniversalbeingmust，inmanifoldvarietyandduration，beitselfuniversalandnotsomethingdeterminate。Theprincipleofmeasureorproportionhas，therefore，thedeterminatefunctionofpreventingpleasureinitsvarietyanddurationfrombeingquitebrokenoff:i。e。thefunctionof“measure“isimmoderation。