第17章

Theelementofpurethought，becauseitisanabstractelement，isitselfrathertheotherofitsownsimplicity，andhencepassesoverintotheproperelementofimagination—theelementwherethemomentsofthepurenotionatonceacquireasubstantialexistenceinoppositiontoeachotherandaresubjectsaswell，whichdonotexistinindifferencetowardseachother，merelyforathird，but，beingreflectedintothemselves，breakawayfromoneanotherandstandconfrontingeachother。

Merelyeternal，orabstractSpirit，then，becomesanothertoitself:itentersexistence，and，inthefirstinstance，entersimmediateexistence。ItcreatesaWorld。This“Creation“isthewordwhichpictorialthoughtusestoconveythenotionitselfinitsabsolutemovement；ortoexpressthefactthatthesimplewhichhasbeenexpressedasabsolute，orpurethought，justbecauseitisabstract，isreallythenegative，andhenceopposedtoitself，theotherofitself；orbecause，tostatethesameinyetanotherway，whatisputforwardasessentialBeingissimpleimmediacy，bareexistence，butquaimmediacyorexistence，iswithoutSelf，and，lackingthusinwardness，ispassive，orexistsforanother。Thisexistenceforanotherisatthesametimeaworld。Spirit，inthecharacterofexistingforanother，istheundisturbedseparatesubsistenceofthosemomentsformerlyenclosedwithinpurethought，is，therefore，thedissolutionoftheirsimpleuniversality，andtheirdispersionintotheirownparticularity。

Theworld，however，isnotmerelySpiritthusthrownoutanddispersedintotheplenitudeofexistenceandtheexternalorderimposedonit；forsinceSpiritisessentiallythesimpleSelf，thisselfislikewisepresenttherein。Theworldisobjectivelyexistentspirit，whichisindividualself，thathasconsciousnessanddistinguishesitselfasother，asworld，fromitself。InthewaythisindividualselfisthusimmediatelyestablishedatfirstitisnotyetconsciousofbeingSpirit；itthusdoesnotexistasSpirit；itmaybecalled“innocent“，butnotstrictly“good“。InorderthatinfactitmaybeselfandSpirit，ithasfirsttobecomeobjectivelyanothertoitself，inthesamewaythattheEternalBeingmanifestsitselfastheprocessofbeingself-identicalinitsotherness。Sincethisspiritisdeterminedasyetonlyasimmediatelyexisting，ordispersedintothediversemultiplicityofitsconsciouslife，itsbecoming“other“meansthatknowledgeconcentratesitselfuponitself。

Immediateexistenceturnsintothought，ormerelysense-consciousnessturnsroundintoconsciousnessofthought；and，moreover，becausethatthoughthascomefromimmediacyorisconditionedthought，itisnotpureknowledge，butthoughtwhichcontainsotherness，andis，thus，theself-opposedthoughtofgoodandevil。Manispictoriallyrepresentedbythereligiousmindinthisway:ithappenedonceasanevent，withnonecessityaboutit，thathelosttheformofharmoniousunitywithhimselfbypluckingthefruitsofthetreeoftheknowledgeofgoodandevil，andwasdrivenfromthestateofinnocence，fromParadise，fromthegardenwithallitscreatures，andfromnatureofferingitsbountieswithoutman"stoil。

Sincethisself-concentrationonthepartoftheexistentconsciousnesshasstraightwaythecharacterofbecomingdiscordantwithitself，Evilappearsasthefirstactualexpressionoftheself-concentratedconsciousness。Andbecausethethoughtsofgoodandevilareutterlyopposed，andthisoppositionisnotyetbrokendown，thisconsciousnessisessentiallyandmerelyevil。Atthesametime，however，owingtojustthisveryopposition，thereispresentalsothegoodconsciousnessopposingtheonethatisevil，andagaintheirrelationtoeachother。Insofarasimmediateexistenceturnsroundintothought，andself-concentrationispartlyitselfthought，whilepartlyagainthetransitiontoothernessonthepartoftheinnerself(Wesen)，istherebymorepreciselydetermined，—thefactofbecomingevilcanberemovedfurtherbackwardsawayoutoftheactuallyexistingworldandtransferredtotheveryearliestrealmofthought。Itmaythusbesaidthatitwastheveryfirst-bornSonofLight[Lucifer]who，bybecomingself-concentrated，fell，butthatinhisplaceanotherwasatoncecreated。Suchaformofexpressionas“fallen“，belongingmerelytofigurativethought，andnottothenotion，justliketheterm“Son“，either(wemaysay)

transmutesandlowersthemomentsofthenotiontothelevelofimaginativethought，ortransferspictures"intotherealmofthought。

Inthesameway，itismatterofindifferencetocoordinateamultiplicityofothershapesandforms(12)withthesimplethoughtofothernessintheBeingoftheEternal，andtransfertothemthatconditionofself-concentration。Thisco-ordinationmust，allthesame，winapproval，forthereasonthat，throughit，thismomentofothernessdoesexpressdiversity，asitshoulddo:notindeedaspluralityingeneral，butasdeterminatediversity，sothatonepartistheSon，thatwhichissimpleandknowsitselftobeessentialBeing，whiletheotherpartistheabandonment，theemptying，ofself-existence，andmerelylivestopraisethatBeing。Tothispartmaythenalsobeassignedtheresumptiononceagainoftheself-existencerelinquished，andthat“self-centredness“characteristicofevil。Insofarasthisconditionofothernessfallsintotwoparts，Spiritmight，asregardsitsmoments，bemoreexactlyexpressednumericallyasaQuaternity，afourinone，or(becausethemultiplicitybreaksupitselfagainintotwoparts，viz。onepartwhichhasremainedgood，theotherwhichhasbecomeevil)，mightevenbeexpressedasaQuinity。

Countingthemoments，however，canberegardedasaltogetheruseless，since，foronething，whatisdistinguishedisitselfjustastrulyoneandsingle-viz。Thethoughtofdistinctionwhichisonlyonethought-asthethoughtisthiselementdistinguished，thesecondoveragainstthefirst。Foranotherthingitisuselesstocount，becausethethoughtwhichgraspsthemanyinonehastobedissolvedoutofitsuniversalityandmustbedistinguishedintomorethanthreeorfourdistinctcomponents。

Thisuniversalityappears，incontrasttotheabsolutedeterminatenessoftheabstractunit-theprincipleofnumber-asindeterminatenessinrelationtonumberassuch；sothatinthisconnexionwecanspeakonlyofnumbersingeneral，i。e。notofaspecificnumberofdistinctions。Hence，ingeneral，itisherequitesuperfluoustothinkofnumberandcounting，justas，inotherconnexions，thebaredifferenceofmagnitudeandmultitudesaysnothingatallandfallsoutsideconceptualthought。

GoodandEvilwerethespecificdistinctionsofthoughtwhichwefound。Sincetheiroppositionisnotyetbrokendown，andtheyarerepresentedasessentialrealitiesofthought，eachofthemindependentbyitself，manistheselfwithnoessentialrealityofhisownandthemeregroundwhichcouplesthemtogether，andonwhichtheyexistandwarwithoneanother。Buttheseuniversalpowersofgoodandevilbelongallthesametotheself，ortheselfistheiractuality。Fromthispointofviewitthuscomesaboutthat，asevilisnothingelsethantheself-concentrationofthenaturalexistenceofspirit，conversely，goodentersintoactualrealityandappearsasan(objectively)

existingself-consciousness。Thatwhich，whenSpiritisinterpretedintermsofpurethought，isingeneralmerelyhintedatastheDivineBeing"stransitionintootherness，here，forfigurativethinking，comesneareritsrealization:therealizationistakentoconsistintheDivineBeing“humbling“Itself，andrenouncingitsabstractnatureandunreality。Theotheraspect，thatofevil，istakenbyimaginationasaneventextraneousandalientotheDivineBeing:tograspevilintheDivineBeingitselfasthewrathofGod-thatisthesupremeeffort，thesevereststrain，ofwhichfigurativethought，wrestlingwithitsownlimitations，iscapable，aneffortwhich，sinceitisdevoidofthenotion，remainsafruitlessstruggle。

ThealienationoftheDivineNatureisthussetupinitsdouble-sidedform:theselfofSpirit，anditssimplethought，arethetwomomentswhoseabsoluteunityisSpirititself。Itsalienationwithitselfconsistsinthetwofallingapartfromeachother，andintheonehavinganunequalvalueasagainsttheother。Thisdisparatenessis，therefore，twofoldincharacter，andtwoconnexionsarise，whichhaveincommonthemomentsjustgiven。Intheone，theDivineBeingstandsforwhatisessential，whilenaturalexistenceandtheselfareunessentialandaretobecancelled。Intheother，onthecontrary，itisself-existencewhichpassesforwhatisessentialandthesimplyDivineforunessential。Theirmediating，thoughstillempty，groundisexistenceingeneral，thebarecommunityoftheirtwomoments。

Thedissolutionofthisoppositiondoesnottakeeffectthroughthestrugglebetweenthetwoelements，whicharepicturedasseparateandindependentBeings。Justinvirtueoftheirindependenceeachmustinherently，throughitsownnotion，dissolveitselfinitself。Thestruggleonlytakesplacewherebothceasetobethismixtureofthoughtandindependentexistence，andconfronteachothermerelyasthoughts。Forthere，beingdeterminatenotions，theyessentiallyexistmerelyintherelationofopposition；quaindependent，ontheotherhand，theyhavetheiressentialnatureoutsidetheiropposition；theirmovementisthusfree，self-determined，andpeculiartothemselves。If，then，weconsiderthemovementofbothasitisinthemselves—i。e。asitisessentially—theirmovementstartsonlyinthatoneofthetwowhichhasthecharacterofbeinginherentlyessentialascontrastedwiththeother。Thisispicturedasaspontaneousaction；butthenecessityforitsself-abandonmentliesinthenotionthatwhatisinherentlyessential，andgetsthisspecificcharactermerelythroughopposition，hasjustonthataccountnorealindependentsubsistence。Thereforethatelementwhichhasforitsessence，notindependentself-existence，butsimplebeing，iswhatemptiesandabandonsitself，givesitselfuntodeath，andsoreconcilesAbsoluteBeingwithitsownself。Forinthisprocessitmanifestsitselfasspirit:theabstractBeingisestrangedfromitself，ithasnaturalexistenceandtherealityofanactualself。Thisitsotherness，oritsbeingsensuouslypresent，istakenbackagainbythesecondprocessofbecoming“other“，andisaffirmedassuperseded，asuniversal。TherebytheDivineBeinghascometoitselfinthesphereofthesensuouspresent；theimmediateexistenceofactualrealityhasceasedtobesomethingalienorexternaltotheDivine，bybeingsublated，universal:thisdeath(ofimmediacy)isthereforeitsrisinganewasspirit。Whentheself-consciousBeingcancelsandtranscendsitsimmediatepresent，itisasuniversalself-consciousness。ThisnotionofthetranscendedindividualselfwhichisAbsoluteBeing，immediatelyexpressesthereforetheestablishmentofacommunionwhich，whilehithertohavingitsabodeinthesphereofpictorialthought，nowreturnsintoitselfastheSelf:andSpiritthuspassesfromthesecondelementconstitutingit，—figurativethought—andgoesovertothethird-self-consciousnessassuch。

Ifwefurtherconsiderthekindofprocedurethatpictorialthinkingadoptsasitgoesalong，wefindinthefirstplacetheexpressionthattheDivineBeing“takeson“humannature。Hereitiseoipsoassertedthatimplicitlyandinherentlythetwoarenotseparate:justasinthestatement，thattheDivineBeingfromthebeginningemptiesItselfofItself，thatitsobjectiveexistencebecomesconcentratedinItselfandbecomesevil，itisnotassertedbutimpliedthatpersethisevilexistenceisnotsomethingalientotheDivinenature。AbsoluteBeingwouldbemerelyanemptynameifinverytruththerewereanyotherbeingexternaltoit，iftherewerea“fall“"fromit。Theaspectofself-concentrationreallyconstitutestheessentialmomentoftheselfofSpirit。

Thatthisself-centredness，whenceprimarilycomesitsreality，belongstotheDivineBeing—whilethisisforusanotion，andsoasfarasitisanotion，—appearstopictorialthinkingasaninconceivablehappening。Theinherentandessentialnatureassumesforfigurativethoughttheformofanindifferentobjectivefact。Thethought，however，thatthoseapparentlymutuallyrepugnantmoments，absoluteBeingandself-existentSelf，arenotinseparable，comesalsobeforethisfigurativewayofthinking(sinceitdoespossesstherealcontent)，butthatthoughtappearsafterwards，intheformthattheDivineBeingemptiesItselfofItselfandismadeflesh。Thisfigurativeidea，whichinthismannerisstillimmediateandhencenotspiritual，i。e。itknowsthehumanformassumedbytheDivineasmerelyaparticularform，notyetasauniversalform—

becomesspiritualforthisconsciousnessintheprocesswherebyGod，whohasassumedshapeandform，surrendersagainHisimmediateexistence，andreturnstoHisessentialBeing。TheessentialBeingisthenSpiritonlywhenitisreflectedintoitself。

ThereconciliationoftheDivineBeingwithitsotherasawhole，and，specifically，withthethoughtofthisother-evil—isthuspresentedhere，inafigurativeway。Ifthisreconciliationisexpressedconceptually，bysayingitconsistsinthefactthatevilisinherentlythesameaswhatgoodnessis，oragainthattheDivineBeingisthesameasnatureinitsentireextent，justasnatureseparatedfromGodissimplynothingness，—thenthismustbelookedatasanunspiritualmodeofexpressionwhichisboundtogiverisetomisunderstandings。Whenevilisthesameasgoodness，thenevilisjustnotevilnorgoodnessgood；onthecontrary，botharereallydoneawaywith—evilingeneral，self-centredself-existence，andgoodness，self-lesssimplicity。Sinceinthiswaytheyarebothexpressedintermsoftheirnotion，theunityofthetwoisatonceapparent；forself-centredself-existenceissimpleknowledge；andwhatisself-lesssimplicityissimilarlypureself-existencecentredwithinitself。Hence，ifitmustbesaidthatgoodandevilinthistheirconception，i。e。sofarastheyarenotgoodandevil，arethesame，justascertainlyitmustbesaidthattheyarenotthesame，butabsolutelydifferent；forsimpleself-existence，oragainpureknowledge，areequallypurenegativityorperseabsolutedistinction。Itisonlythesetwopropositionsthatmakethewholecomplete；andwhenthefirstisassertedandasseverated，itmustbemetandopposedbyinsistingontheotherwithimmovableobstinacy。Sincebothareequallyright，theyarebothequallywrong，andtheirwrongconsistsintakingsuchabstractformsas“thesame“and“notthesame“，“identity“

and“non-identity“，tobesomethingtrue，fixed，real，andinrestingonthem。Neithertheonenortheotherhastruth；theirtruthisjusttheirmovement，theprocessinwhichsimplesamenessisabstractionandthusabsolutedistinction，whilethisagain，beingdistinctionperse，isdistinguishedfromitselfandsoisself-identity。PreciselythisiswhatwehaveinsamenessoftheDivineBeingandNatureingeneralandhumannatureinparticular:theformerisNaturesofarasitisnotessentialBeing；NatureisDivineinitsessentialBeing。ButitisinSpiritthatwefindbothabstractaspectsaffirmedastheytrulyare，viz。ascancelledandpreservedatonce:andthiswayofaffirmingthemcannotbeexpressedbythejudgment，bythesoullessword“is“，thecopulaofthejudgment。InthesamewayNatureisnothingoutsideitsessentialBeing[God]；butthisnothingitselfisallthesame；itisabsoluteabstraction，thereforepurethoughtorself-centredness，andwithitsmomentofoppositiontospiritualunityitistheprincipleofEvil。Thedffficultypeoplefindintheseconceptionsisduesolelytostickingtotheterm“is“andforgettingthecharacterofthought，wherethemomentsasmuchareastheyarenot，—areonlytheprocesswhichisSpirit。Itisthisspiritualunity，—unitywherethedistinctionsaremerelyintheformofmoments，orastranscended—whichbecameknowntopictorialthinkinginthatatoningreconciliationspokenofabove。Andsincethisunityistheuniversalityofself-consciousness，self-consciousnesshasceasedtobefigurativeorpictorialinitsthinking；theProcesshasturnedbackintoit。

Spiritthustakesupitspositioninthethirdelement，inuniversalself-consciousness:Spiritisitsowncommunity。Themovementofthiscommunitybeingthatofself-consciousness，whichdistinguishesitselffromitsfigurativeidea，consistsinexplicitlybringingoutwhathasimplicitlybecomeestablished。ThedeadDivineMan，orHumanGod，isimplicitlyuniversalself-consciousness；hehastobecomeexplicitlysoforthisself-consciousness。Or，sincethisself-consciousnessconstitutesonesideoftheoppositioninvolvedinfigurativethought，viz。thesideofevil，whichtakesnaturalexistenceandindividualself-existencetobetheessentialreality—thisaspect，whichispicturedasindependent，andnotyetasamoment，has，onaccountofitsindependence，toraiseitselfinandforitselftothelevelofspirit；ithastorevealtheprocessofSpiritinitsself。

Thisparticularself-consciousnessisSpiritinnaturalform，naturalspirit:selfhastowithdrawfromthisnaturalexistenceandenterintoitself，becomeself-centred；thatwouldmean，ithastobecomeevil。Butthisaspectisalreadyperseevil:enteringintoitselfconsiststherefore，inpersuadingitselfthatnaturalexistenceiswhatisevil。Bypicture-thinkingtheworldissupposedactuallytobecomeevilandbeevilasanactualfact，andtheatoningreconcilementoftheAbsoluteBeingisviewedasanactualexistentphenomenon。Byself-consciousnessassuch，however，thispicturedtruth，asregardsitsform，isconsideredtobemerelyamomentthatisalreadysupersededandtranscended；

fortheselfisthenegative，andhenceknowledge—aknowledgewhichisapureactofconsciousnesswithinitself。Thismomentofthenegativemustinlikemannerfindexpressioninthecontent。Since，thatistosay，theessentialBeingisinherentlyandfromthestartreconcitedwithitselfandisaspiritualunity，inwhichwhatarepartsforfigurativethoughtaresublated，aremoments，whatwefindisthateachpartoffigurativethoughtreceivesheretheoppositesignificancetothatwhichithadbefore。Bythismeanseachmeaningfindsitscompletionintheother，andthecontentisthenandtherebyaspiritualcontent。Sincethespecificdeterminatenessofeachisjustasmuchitsopposite，unityinotherness—spiritualreality—isachieved:justasformerlywesawtheoppositemeaningscombinedobjectively(füruns)，orinthemselves，andeventheabstractformsof“thesame“and“not-the-same“，“identity“and“non-identity“cancelledoneanotherandweretranscended。

If，then，fromthepointofviewoffigurativethought，thebecomingself-centredonthepartofthenaturalself-consciousnesswasactuallyexistingevil，thatprocessofbecomingfixedinitselfisinthesphereofselfconsciousness，theknowledgeofevilassomethingthatpersebelongstoexistence。

Thisknowledgeiscertainlyaprocessofbecomingevil，butmerelyofthethoughtofevil，andisthereforerecognizedasthefirstmomentofreconciliation。For，beingareturnintoselfoutoftheimmediacyofnature，whichisspecificallycharacterizedasevil，itisaforsakingofthatimmediacy，andadyingtosin。Itisnotnaturalexistenceassuchthatconsciousnessforsakes，butnaturalexistencethatisatthesametimeknowntobeevil。Theimmediateprocessofbecomingself-centred，isjustasmuchamediateprocess:itpresupposesitself，i。e。isitsowngroundandreason:thereasonforself-concentratingisbecausenaturehaspersealreadydoneso。Becauseofevilmanmustbeself-centred(insichgehen)；butevilisitselfthestateofself-concentration。Thisfirstmovementisjustonthataccountitselfmerelyimmediate，isitssimplenotion，becauseitisthesameaswhatitsgroundorreasonis。Themovement，ortheprocessofpassingintootherness，hasthereforestilltocomeonthesceneinitsownmorepeculiarform。

Besidethisimmediacy，then，themediationoffigurativethoughtisnecessary。Theknowledgeofnatureastheuntrueexistenceofspirit，andthisuniversalityofselfwhichhasarisenwithinthelifeoftheself—theseconstituteimplicitlythereconciliationofspiritwithitself。Thisimplicitstateisapprehendedbytheself-consciousness，thatdoesnotcomprehend(begreifen)，intheformofanobjectiveexistence，andassomethingpresentedtoitfiguratively。Conceptualcomprehension(Begreifen)，therefore，doesnotmeanforitagrasping(Ergreifen)ofthisconception(Begriff)

whichknowsnaturalexistencewhencancelledandtranscendedtobeuniversalandthusreconciledwithitself；butratheragraspingoftheimaginativeidea(Vorstellung)thattheDivineBeingisreconciledwithitsexistencethroughanevent，—theeventofGod"semptyingHimselfofHisDivineBeingthroughHisfactualIncarnationandHisDeath。Thegraspingofthisideanowexpressesmorespecificallywhatwasformerlycalledinfigurativethinkingspiritualresurrection，ortheprocessbywhichGod"sindividualself-consciousness(13)becomestheuniversal，becomesthereligiouscommunion。ThedeathoftheDivineMan，quadeath，isabstractnegativity，theimmediateresultoftheprocesswhichterminatesonlyintheuniversalitybelongingtonature。Inspiritualself-consciousnessdeathlosesthisnaturalsignificance；itpassesintoitstrueconception，theconceptionjustmentioned。Deaththenceasestosignifywhatitmeansdirectly—thenon-existenceofthisindividual—andbecomestransfiguredintotheuniversalityofthespirit，whichlivesinitsowncommunion，diestheredaily，anddailyrisesagain。

Thatwhichbelongstothesphereofpictorialthought—viz。，thatAbsoluteSpiritpresentsthenatureofspiritinitsexistence，quaindividualorratherquaparticular，—isthusheretransferredtoself-consciousnessitself，totheknowledgewhichmaintainsitselfinitsotherness。Thisself-consciousnessdoesnotthereforereallydie，astheparticularperson(14)ispictoriallyimaginedtohavereallydied；itsparticularityexpiresinitsuniversality，i。e。initsknowledge，whichisessentialBeingreconcilingitselfwithitself。Thatimmediatelyprecedingelementoffigurativethinkingisthushereaffirmedastranscended，has，inotherwords，returnedintotheself，intoitsnotion。Whatwasintheformermerelyan(objective)existenthascometoassumetheformofSubject。Bythatveryfactthefirstelementtoo，purethoughtandthespiriteternaltherein，arenolongerawaybeyondthemindthinkingpictoriallynorbeyondtheself；ratherthereturnofthewholeintoitselfconsistsjustincontainingallmomentswithinitself。Whenthedeathofthemediatorisgraspedbytheself，thismeansthesublationofhisfactuality，ofhisparticularindependentexistence:thisparticularself-existencehasbecomeuniversalself-consciousness。

Ontheotherside，theuniversal，justbecauseofthis，isself-consciousness，andthepureornon-actualSpiritofbarethoughthasbecomeactual。Thedeathofthemediatorisdeathnotmerelyofhisnaturalaspect，ofhisparticularself-existence:whatdiesisnotmerelytheouterencasement，which，beingstripped。ofessentialBeing，iseoipsodead，butalsotheabstractionoftheDivineBeing。Forthemediator，aslongashisdeathhasnotyetaccomplishedthereconciliation，issomethingone-isided，whichtakesasessentialBeingthesimpleabstractelementofthought，notconcretereality。Thisone-sidedextremeofselfhasnotyetequalworthandvaluewithessentialBeing；theselffirstgetsthisasSpirit。ThedeathofthispictorialideaimpliesatthesametimethedeathoftheabstractionofDivineBeing，whichisnotyetaffirmedasaself。"Thatdeathisthebitternessoffeelingofthe“unhappyconsciousness“，whenitfeelsthatGodHimselfisdead。Thisharshutteranceistheexpressionofinmostselfknowledcrewhichhassimplyselfforitscontent；itisthereturnofconsciousnessintothedepthofdarknesswhereEgoisnothingbutbareidentitywithEgo，adarknessdistinguishingandknowingnothingmoreoutsideit。Thisfeelingthusmeans，inpointoffact，thelossoftheSubstanceandofitsobjectiveexistenceoveragainstconsciousness。

ButatthesametimeitisthepuresubjectivityofSubstance，thepurecertaintyofitself，whichitlackedwhenitwasobjectorunmediacy，orpureessentialBeing。Thisknowledgeisthusspiritualization，wherebySubstancebecomesSubject，bywhichitsabstractionandlifelessnesshaveexpired，andSubstancethereforehasbecomereal，simple，anduniversalself-consciousness。

Inthisway，then，SpiritisSpiritknowingitsownself。Itknowsitself；that，whichisforitobject，exists，or，inotherwords，itsfigurativeideaisthetrueabsolutecontent。Aswesaw，thecontentexpressesjustSpirititself。Itisatthesametimenotmerelycontentofself-consciousness，andnotmerelyobjectforself-consciousness；itisalsoactualSpirit。Itisthisbythefactofitspassingthroughthethreeelementsofitsnature:thismovementthroughitswholeselfconstitutesitsactualreality。Whatmovesitself，thatisSpirit；itisthesubjectofthemovement，anditislikewisethemovingprocessitself，orthesubstancethroughwhichthesubjectpasses。Wesawhowthenotionofspiritarosewhenweenteredthesphereofreligion:itwastheprocessofspiritcertainofitsself，whichforgivesevil，andinsodoingputsasideitsownsimplicityandrigidunchangeableness:itwas，tostateitotherwise，theprocess，inwhichwhatisabsolutelyinoppositionrecognizesitselfasthesameasitsopposite，andthisknowledgebreaksoutintothe“yea，yea“，withwhichoneextrememeetstheother。Thereligiousconsciousness，towhichtheAbsoluteBeingisrevealed，beholdsthisnotion，anddoesawaywiththedistinctionofitsselffromwhatitbeholds；andasitisSubject，soitisalsoSubstance；andisthusitselfSpiritjustbecauseandinsofarasitisthisprocess。

Thisreligiouscommunion，however，isnotyetfulfilledinthisitsself-consciousness。Itscontent，ingeneral，isputbeforeitintheformofapictorialidea；sothatthisdisruptionstillattacheseventotheactualspiritualcharacterofthecommunion—toitsreturnoutofitsfigurativethinking；justastheelementofpurethoughtitselfwasalsohamperedwiththatopposition。(15)Thisspiritualcommunionisnotalsoconsciouslyawarewhatitis；itisspiritualself-consciousness，whichisnotobjecttoitselfasthisself-consciousness，ordoesnotdevelopintoclearconsciousnessofitself。

Rather，sofarasitisconsciousness，ithasbeforeitthosepicturethoughtswhichwereconsidered。

Weseeself-consciousnessatitslastturningpointbecomeinwardtoitselfandattaintoknowledgeofitsinnerbeing，ofitsself-centredness。Weseeitrelinquishitsnaturalexistence，andreachpurenegativity。Butthepositivesignificance—viz。thatthisnegativity，orpureinwardnessofknowledgeisjustasmuchtheselfidenticalessentialBeing:putother-wise，thatSubstancehashereattainedtobeingabsoluteself-consciousness—thisis，forthedevotionalconsciousness，anexternalother。Itgraspsthisaspect-thattheknowledgewhichbecomespurelyinwardisinherentlyabsolutesimplicity，orSubstance—asthepictorialideaofsomethingwhichisnotthusbyitsveryconception，butastheactofsatisfactionobtainedfroman(alien)other。Inotherwords，itisnotreallyawareasafactthatthisdepthofpureselfisthepowerbywhichtheabstractessentialBeingisdrawndownfromitsabstractnessandraisedtothelevelofselfbytheforceofthispuredevotion。Theactionoftheselfhenceretainstowardsitthisnegativesignificance，becausetherelinquishmentofitselfonthepartofsubstanceisfortheselfsomethingperse；theselfdoesnotatoncegraspandcomprehendit，ordoesnotfinditinitsownactionassuch。

SincethisunityofEssentialBeingandSelfhasbeeninherentlybroughtabout，consciousnesshasthisideaalsoofitsreconciliation，butintheformofanimaginativeidea。Itobtainssatisfactionbyattaching，inanexternalway，toitspurenegativitythepositivesignificanceoftheunityofitselfwithessentialBeing。Itssatisfactionthusitselfremainshamperedwiththeoppositionofabeyond。Itsownpeculiarreconciliationthereforeentersitsconsciousnessassomethingremote，somethingfarawayinthefuture，justasthereconciliation，whichtheotherselfachieved，appearsasawayinthedistanceofthepast。Justastheindividualdivineman(16)hasanimplied(essential，ansich)fatherandonlyanactualmother，inlikemannertheuniversaldivineman，thespiritualcommunion，hasasitsfatheritsownproperactionandknowledge，whileitsmotheriseternalLove，whichitmerelyfeels，butdoesnotbeholdinitsconsciousnessasanactualimmediateobject。Itsreconciliation，therefore，isinitsheart，butstillwithitsconsciouslifesunderedintwainanditsactualrealityshattered。Whatfallswithinitsconsciousnessastheimmanentessentialelement，theaspectofpuremediation，isthereconciliationthatliesbeyond:whilewhatappearsasactuallypresent，astheaspectofimmediacyandofexistence，istheworldwhichhasyettoawaittransfiguration。TheworldisnodoubtimplicitlyreconciledwiththeessentialBeing；andthatBeingnodoubtknowsthatitnolongerregards，theobjectasalienatedfromitself，butasonewithitselfinitsLove。Butforself-consciousnessthisimmediatepresencehasnotyettheformandshapeofspiritualreality。

Thusthespiritofthecommunionis，initsimmediateconsciousness，separatedfromitsreligiousconsciousness，whichdeclaresindeedthatthesetwomodesofconsciousnessinherentlyarenotseparated；butthisisanimplicitnesswhichisnotrealized，orhasnotyetbecomeanequallyabsoluteexplicitself-existence。

1。Christianity。

2。Whichimpliessuchopposition。

3。TheRomanState。

4。FromahymnofLuther。

5。Asinneo-Platonism。

6。e。g。inChristianity。

7。Cp。“HethathathseenmehathseentheFather“(Johnxiv。)。“IfIgonotawaytheComforterwillnotcomeuntoyou“(ibid。xiv。)。

8。“Lo，Iamwithyoualways，evenuntotheendoftheworld“(Matt。xxviii。；alsoxviii。20)。

9。viz。Christ。

10。ThelifeandworkofthehistoricalJesus。

11。v。p。764。

12。Theangelichosts。

13。TheChrist。

14。Christ。

15。I。e。betweenspiritualconsciousnessandobjectiveidea。

16。ThehistoricalChrist。

(DD)

VIII。ABSOLUTEKNOWLEDGE

AbsoluteKnowledge(1)

THESpiritmanifestedinrevealedreligionhasnotasyetsurmounteditsattitudeofconsciousnessassuch；or，whatisthesamething，itsactualself-consciousnessisnotatthisstagetheobjectitisawareof。Spiritasawholeandthemomentsdistinguishedinitfallwithinthesphereoffigurativethinking，andwithintheformofobjectivity。ThecontentofthisfigurativethoughtisAbsoluteSpirit。Allthatremainstobedonenowistocancelandtranscendthisbareform；orbetter，becausetheformappertainstoconsciousnessassuch，itstruemeaningmusthavealreadycomeoutintheshapesormodesconsciousnesshasassumed。

1。TheUltimateContentoftheSelfknowsitselfasallExistenceThesurmountingoftheobjectofconsciousnessinthiswayisnottobetakenone-sidedlyasmeaningthattheobjectshoweditselfreturningintotheself。Ithasamoredefinitemeaning:itmeansthattheobjectassuchpresenteditselftotheselfasavanishingfactor；and，furthermore，thattheemptyingofself-consciousnessitselfestablishesthinghood，andthatthisexternalizationofself-consciousnesshasnotmerelynegative，butpositivesignificance，asignificancenotmerelyforusorperse，butforself-consciousnessitself。Thenegativeoftheobject，itscancellingitsownexistence，gets，forself-consciousness，apositivesignificance；or，self-consciousnessknowsthisnothingnessoftheobjectbecauseontheonehandself-consciousnessitselfexternalizesitself；forindoingsoitestablishesitselfasobject，or，byreasonoftheindivisibleunitycharacterizingitsself-existence，setsuptheobjectasitsself。Ontheotherhand，thereisalsothisothermomentintheprocess，thatself-consciousnesshasjustasreallycancelledandsupersededthisself-relinquishmentandobjectification，andhasresumedthemintoitself，andisthusathomewithitselfinitsothernessassuch。Thisisthemovementofconsciousness，andinthisprocessconsciousnessisthetotalityofitsmoments。

Consciousness，atthesametime，musthavetakenuparelationtotheobjectinallitsaspectsandphases，andhavegraspeditsmeaningfromthepointofviewofeachofthem。Thistotalityofitsdeterminatecharacteristicsmakestheobjectperseorinherentlyaspiritualreality；anditbecomessointruthforconsciousness，whenthelatterapprehendseveryindividualoneofthemasself，i。e。

whenittakesuptowardsthemthespiritualrelationshipjustspokenof。

Theobjectis，then，partlyimmediateexistence，athingingeneral—correspondingtoimmediateconsciousness；partlyanalterationofitself，itsrelatedness，(orexistence-for-anotherandexistence-for-self)，determinatenesss—correspondingtoperception；partlyessentialbeingorintheformofauniversal-correspondingtounderstanding。Theobjectasawholeisthemediatedresult[thesyllogism]orthepassingofuniversalityintoindividualitythroughspecification，asalsothereverseprocessfromindividualtouniversalthroughcancelledindividualityorspecificdetermination。

Thesethreespecificaspects，then，determinethewaysinwhichconsciousnessmustknowtheobjectasitself。Thisknowledgeofwhichwearespearingis，however，notknowledgeinthesenseofpureconceptualcomprehensionoftheobject；herethisknowledgeistobetakenonlyinitsdevelopment，hastobetakeninitsvariousmomentsandsetforthinthemannerappropriatetoconsciousnessassuch；andthemomentsofthenotionproper，ofpureknowledge，assumetheformofshapesormodesofconsciousness。Forthatreasontheobjectdoesnotyet，whenpresentinconsciousnessassuch，appearastheinneressenceofSpiritinthewaythishasjustbeenexpressed。Theattitudeconsciousnessadoptsinregardtotheobjectisnotthatofconsideringiteitherinthistotalityassuchorinthepureconceptualform；itispartlythatofamodeorshapeofconsciousnessingeneral，partlyamultitudeofsuchmodeswhichwe[whoanalyzetheprocess]

gathertogether，andinwhichthetotalityofthemomentsoftheobjectandoftheprocessofconsciousnesscanbeshownmerelyresolvedintotheirmoments。

Tounderstandthismethodofgraspingtheobject，whereapprehensionisashapeormodeofconsciousness，wehavehereonlytorecallthepreviousshapesofconsciousnesswhichcamebeforeusearlierintheargument。

Asregardstheobject，then，sofarasitisimmediate，anindifferentobjectiveentity，wesawReason，atthestageof“Observation“，seekingandfindingitselfinthisindifferentthing—i。e。wesawitconsciousthatitsactivityisthereofanexternalsort，andatthesametimeconsciousoftheobjectmerelyasanimmediateobject。Wesaw，too，itsspecificcharactertakeexpressionatitshigheststageintheinfinitejudgment:“thebeingoftheegoisathing“。And，further，theegoisanimmediatethingofsense。Whenegoiscalledasoul，itisindeedrepresentedalsoasathing，butathinginthesenseofsomethinginvisible，impalpable，etc。，i。e。infactnotasanimmediateentityandnotasthatwhichisgenerallyunderstoodbyathing。Thatjudgment，then，“egoisathing“，takenatfirstglance，hasnospiritualcontent，orrather，isjusttheabsenceofspirituality。Initsconception，however，itisinfactthemostluminousandilluminatingjudgment；andthis，itsinnersignificance，whichisnotyetmadeevident，iswhatthetwoothermomentstobeconsideredexpress。

Thethingisego。Inpointoffact，thingistranscendedinthisinfinitejudgment。Thethingisnothinginitself；itonlyhassignificanceinrelation，onlythroughtheegoanditsreferencetotheego。Thismomentcamebeforeconsciousnessinpureinsightandenlightenment。Thingsaresimplyandsolelyuseful，andonlytobeconsideredfromthepointofviewoftheirutility。Thetrainedandcultivatedself-consciousness，whichhastraversedtheregionofspiritinself-alienation，has，bygivingupitself，producedthethingasitsself；itretainsitself，therefore，stillinthething，andknowsthethingtohavenoindependence，inotherwordsknowsthatthethinghasessentiallyandsolelyarelativeexistence。Oragain—togivecompleteexpressiontotherelationship，i。e。towhatherealoneconstitutesthenatureoftheobject—thethingstandsforsomethingthatisself-existent；

sense-certainty(sense-experience)isannouncedasabsolutetruth；butthisself-existenceisitselfdeclaredtobeamomentwhichmerelydisappears，andpassesintoitsopposite，intoabeingatthemercyofan“other“。

Butknowledgeofthethingisnotvetfinishedatthispoint。Thethingmustbecomeknownasselfnotmerelyinregardtotheimmediatenessofitsbeingandasregardsitsdeterminateness，butalsointhesenseofessenceorinnerreality。ThisisfoundinthecaseofMoralSelf-consciousness。Thismodeofexperienceknowsitsknowledgeastheabsoluteessentialelement，knowsnootherobjectivebeingthanpurewillorpureknowledge。Itisnothingbutmerelythiswillandthisknowledge。Anyotherpossessesmerelynon-essentialbeing，i。e。beingthathasnoinherentnatureperse，butonlyitsemptyhusk。Insofarasthemoralconsciousness，initsviewoftheworld，letsexistencedropoutoftheself，itjustastrulytakesthisexistencebackagainintoitsself。Intheformofconscience，finally，itisnolongerthisincessantalternationbetweentheplacing“andthe“displacing“[dissembling]ofexistenceandself；itknowsthatitsexistenceassuchisthispurecertaintyofitsownself；theobjectiveelement，intowhichquaactingitputsforthitself，isnothingelsethanpureknowledgeofitselfbyitself。

Thesearethemomentswhichcomposethereconciliationofspiritwithitsownconsciousnessproper。Bythemselvestheyaresingleandisolated；anditistheirspiritualunityalonewhichfurnishesthepowerforthisreconciliation。Thelastofthesemomentsis，however，necessarilythisunityitself，and，aswesee，bindsthemallinfactintoitself。Spiritcertainofitselfinitsobjectiveexistencetakesastheelementofitsexistencenothingelsethanthisknowledgeofself。Thedeclarationthatwhatitdoesitdoesinaccordancewiththeconvictionofduty-thisstatementisthewarrantforitsownaction，andmakesgooditsconduct。

Actionisthefirstinherentdivisionofthesimpleunityofthenotion，andthereturnoutofthisdivision。Thisfirstmovementturnsroundintothesecond，sincetheelementofrecognitionputsitselfforwardassimpleknowledgeofdutyincontrasttothedistinctionanddiremptionthatlieinactionassuchand，inthisway，formarigidrealityconfrontingaction。Inpardon，however，wesawhowthisrigidfixitygiveswayandrenouncesitsclaims。Realityhashere，quaimmediateexistence，noothersignificanceforself-consciousnessthanthatofbeingpureknowledge；

similarly，quadeterminateexistence，orquarelation，whatisself-opposedisaknowledgepartlyofthispurelyindividualself，partlyofknowledgequauniversal。Hereinitisestablished，atthesametime，thatthethirdmoment，universality，ortheessence，meansforeachofthetwooppositefactorsmerelyknowledge。Finallytheyalsocanceltheemptyoppositionthatstillremains，andaretheknowledgeofegoasidenticalwithego:-thisindividualselfwhichisimmediatelypureknowledgeoruniversal。

Thisreconciliationofconsciousnesswithself-consciousnessthusprovestobebroughtaboutinadouble-sidedway；intheonecase，inthereligiousmind，intheothercase，inconsciousnessitselfassuch。Theyaxedistinguishedintersebythefactthattheoneisthisreconciliationintheformofimplicitimmanence，theotherintheformofexplicitself-existence。Aswehaveconsideredthem，theyatthebeginningfallapart。Intheorderinwhichthemodesorshapesofconsciousnesscamebeforeus，consciousnesshasreachedtheindividualmomentsofthatorder，andalsotheirunification，longbeforeeverreligiongaveitsobjecttheshapeofactualself-consciousness。Theunificationofbothaspectsisnotyetbroughttolight；itisthisthatwindsupthisseriesofembodimentsofspirit，forinitspiritgetstothepointwhereitknowsitselfnotonlyasitisinherentlyinitself，orintermsofitsabsolutecontent，noronlyasitis(objectively)foritselfintermsofitsbareformdevoidofcontent，orintermsofself-consciousness，butasitisinitsself-completeness，asitisinitselfandforitself。

Thisunificationhas，however，alreadytakenplacebyimplication，andhasdonesoinreligioninthereturnofthefigurativeidea(Vorstellung)intoself-consciousness，butnotaccordingtotheproperform，forthereligiousaspectistheaspectoftheessentiallyindependent(Ansich)andstandsincontrasttotheprocessofself-consciousness。Theunificationthereforebelongstothisotheraspect，whichbycontrastistheaspectofreflexionintoself，isthatsidethereforewhichcontainsitsselfanditsopposite，andcontainsthemnotonlyimplicitly，(ansich)orinageneralway，butexplicitly(fürsich)orexpresslydevelopedanddistinguished。Thecontent，aswellastheotheraspectofself-consciousspirit，sofarasitistheotheraspect，havebeenbroughttolightandarehereintheircompleteness:theunificationstilla-wantingisthesimpleunityofthenotion。Thisnotionisalsoalreadygivenwiththeaspectofself-consciousness；butasitpreviouslycamebeforeusabove，it，likealltheothermoments，hastheformofbeingaparticularmodeorshapeofconsciousness。Itisthatpartoftheembodimentofself-assuredspiritwhichkeepswithinitsessentialprincipleandwascalledthe“beautifulsoul“。Thatistosay，the“beautifulsoul“isitsownknowledgeofitselfinitspuretransparentunity—self-consciousness，whichknowsthispureknowledgeofpureinwardnesstobespirit，isnotmerelyintuitionofthedivine，buttheselfintuitionofGodHimself。

Sincethisnotionkeepsitselffixedlyopposedtoitsrealization，itistheone-sidedshapewhichwesawbeforedisappearintothinair，butalsopositivelyrelinquishitselfandadvancefurther。Throughthisactofrealization，thisobjectlessself-consciousnessceasestoholdfastbyitself，thedeterminatenessofthenotionincontrastwithitsfulfilmentiscanceledanddoneawaywith。Itsself-consciousnessattainstheformofuniversality；andwhatremainsisitstruenotion，thenotionthathasattaineditsrealization—thenotioninitstruth，i。e。inunitywithitsexternalization。Itisknowledgeofpureknowledge，notinthesenseofanabstractessencesuchasdutyis，butinthesenseofanessentialbeingwhichisthisknowledge，thisindividualpure-self-consciousnesswhichisthereforeatthesametimeagenuineobject；forthisnotionistheself-existingself。

Thisnotiongaveitselfitsfulfilmentpartlyintheactsperformedbythespiritthatissureofitself。

partlyinreligion。Inthelatteritwontheabsolutecontentquacontentorintheformofafigurativeideaorofothernessforconsciousness。Ontheotherhand，inthefirsttheformisjusttheself，forthatmodecontainstheactivespiritsureofitself；theselfaccomplishesthelifeofAbsoluteSpirit。

Thisshape(mode)，aswesee，isthatsimplenotion，whichhowevergivesupitseternalessentialBeing，takesuponitselfobjectiveexistence，oracts。Thepowerofdiremptionorofcomingforthoutofitsinwardnessliesinthepurityofthenotion，forthispurityisabsoluteabstractionofnegativity。Inthesamewaythenotionfindsitselementofreality，ortheobjectivebeingitcontains，inpureknowledgeitself；forthisknowledgeissimpleimmediacy，whichisbeingandexistenceaswellasessence，theformernegativethought，thelatterpositivethought。Thisexistence，finally，isjustasmuchthatstateofreflexionintoselfwhichcomesoutofpureknowledge—bothquaexistenceandquaduty—andthisisthestateofevil。Thisprocessof“goingintoself“constitutestheoppositionlyinginthenotion，andisthustheappearanceonthesceneofpureknowledgeoftheessence，aknowledgewhichdoesnotactandisnotreal。Buttomakeitsappearanceinthisoppositionistoparticipateinit；pureknowledgeofessencehasinherentlyrelinquisheditssimplicity，foritisthediremptionofnegativitywhichconstitutesthenotion。Sofarasthisprocessofdiremptionistheprocessofbecomingself-centred，itistheprincipleofevil:sofarasitistheinherentlyessential，itistheprinciplewhichremainsgood。

Nowwhatinthefirstinstancetakesplaceimplicitlyisatonceforconsciousness，andisduplicatedaswell—isbothforconsciousnessandisitsself-existenceoritsownproperaction。Thesamethingthatisalreadyinherentlyestablished，thusrepeatsitselfnowasknowledgethereofonthepartofconsciousnessandasconsciousaction。Eachlaysasidefortheothertheindependenceofcharacterwithwhicheachappearsconfrontingtheother。Thiswaivingofindependenceisthesamerenunciationoftheone-sidednessofthenotionasconstitutedimplicitlythebeginning；butitisnowitsownactofrenunciation，justasthenotionrenouncedisitsownnotion。Thatimplicitnatureofthebeginningisintruthasmuchmediated，becauseitisnegativity；itnowestablishesitselfasitisinitstruth；andthenegativeelementexistsasadeterminatequalitywhicheachhasfortheother，andisessentiallyself-cancelling，self-transcending。Theoneofthetwopartsoftheoppositionisthedisparitybetweenexistencewithinitself，initsindividuality，anduniversality；theother，disparitybetweenitsabstractuniversalityandtheself。Theformerdiestoitsself-existence，andrelinquishesitself，makesconfession；thelatterrenouncestherigidityofitsabstractuniversality，andtherebydiestoitslifelessselfanditsinertuniversality；sothattheformeriscompletedthroughthemomentofuniversality，whichistheessence，andthelatterthroughuniversality，whichisself。Bythisprocessofactionspirithascometolightintheformofpureuniversalityofknowledge，whichisself-consciousnessasself-consciousness，whichissimpleunityofknowledge。Itisthroughactionthatspiritisspiritsoasdefinitelytoexist；itraisesitsexistenceintothesphereofthoughtandhenceintoabsoluteopposition，andreturnsoutofitthroughandwithinthisveryopposition。

Thus，then，whatwasinreligioncontent，orawayofimagining(Vorstellen)another，isheretheactionproperoftheself。Thenotionistheconnectingprinciplesecuringthatthecontentistheactionproperoftheself。Forthisnotionis，aswesee，theknowledgethattheactionoftheselfwithinitselfisallthatisessentialandallexistence，theknowledgeofthisSubjectasSubstanceandoftheSubstanceasthisknowledgeofitsaction。Whatwehavedonehere，inaddition，issimplytogathertogethertheparticularmoments，eachofwhichinprincipleexhibitsthelifeofspiritinitsentirety，andagaintosecurethenotionintheformofthenotion，whosecontentwasdisclosedinthesemoments，andwhichhadalreadypresenteditselfintheformofamodeorshapeofconsciousness。

Thislastembodimentofspirit—spiritwhichatoncegivesitscompleteandtruecontenttheformofself，andtherebyrealizesitsnotion，andindoingsoremainswithinitsownnotion—thisisAbsoluteKnowledge。

2。SystematicScienceastheSelf-ComprehensionofSpiritItisspiritknowingitselfintheshapeofspirit，itisknowledgewhichcomprehendsthroughnotions。

Truthisherenotmerelyinitselfabsolutelyidenticalwithcertainty；ithasalsotheshape，thecharacterofcertaintyofself；orinitsexistence—i。e。forspiritknowingit—itisintheformofknowledgeofitself。Truthisthecontent，whichinreligionisnotasyetatonewithitscertainty。Thisidentification，however，issecuredwhenthecontenthasreceivedtheshapeofself。Bythismeans，whatconstitutestheveryessence，viz。thenotion，comestohavethenatureofexistence，i。e。

assumestheformofwhatisobjectivetoconsciousness。Spirit，appearingbeforeconsciousnessinthiselementofexistence，or，whatisherethesamething，producedbyitinthiselement，issystematicScience。

Thenature，moments，andprocessofthisknowledgehavethenshownthemselvestobesuchthatthisknowledgeispureself-existenceofself-consciousness。

Itisego，whichisthisegoandnoother，andatthesametime，immediatelyismediated，orsublated，universalego。Ithasacontent，whichitdistinguishesfromitself；foritispurenegativity，orself-diremption；itisconsciousness。Thiscontentinitsdistinctionisitselftheego，foritistheprocessofsupersedingitself，orthesamepurenegativitywhichconstitutesego。Egoisinit，quadistinguished，reflectedintoitself；onlythenisthecontentcomprehended(begriffen)whenegoinitsothernessisstillathomewithitself。Morepreciselystated，thiscontentisnothingelsethantheveryprocessjustspokenof；forthecontentisthespiritwhichtraversesthewholerangeofitsownbeing，anddoesthisforitselfquaspirit，bythefactthatitpossessestheshapeofthenotioninitsobjectivity。

Astotheactualexistenceofthisnotion，sciencedoesnotappearintimeandinrealitytillspirithasarrivedatthisstageofbeingconsciousregardingitself。Quaspiritwhichknowswhatitis，itdoesnot，existbefore，andisnottobefoundatalltillafterthecompletionofthetaskofmasteringandconstrainingitsimperfectembodiment—thetaskofprocuringforitsconsciousnesstheshapeofitsinmostessence，andinthismannerbringingitsself-consciousnesslevelwithitsconsciousness。

Spiritinandforitselfis，whendistinguishedintoitsseparatemoments，self-existentknowledge，comprehension(Begreifen)ingeneral，whichassuchhasnotyetreachedthesubstance，orisnotinitselfabsoluteknowledge。

Nowinactualrealitytheknowingsubstanceexists，isthereearlierthanitsform，earlierthantheshapeofthenotion。Forthesubstanceistheundevelopedinherentnature，thegroundandnotioninitsinertsimplicity，thestateofinwardnessortheselfofspiritwhichisnotyetthere。Whatisthere，whatdoesexist，isintheshapeofstillunexpressedsimplicity，theundevelopedimmediate，ortheobjectofimagining(Vorstellen)consciousnessingeneral。Becauseknowledge(Erkennen)isaspiritualstateofconsciousness，whichadmitsasrealwhatessentiallyisonlysofarasthisisabeingfortheselfandabeingoftheselforanotion—knowledgehasonthisaccountmerelyabarrenobjecttobeginwith，incontrasttowhichthesubstanceandtheconsciousnessofthissubstancearericherincontent。Therevelationwhichsubstancehasinsuchaconsciousnessis，infact，concealment；forthesubstanceisherestillself-lessexistenceandnothingbutcertaintyofselfisrevealed。Tobeginwith，therefore，itisonlytheabstractmomentsthatbelongtoself-consciousnessconcerningthesubstance。Butsincethesemomentsarepureactivitiesandmustmoveforwardbytheirverynature，self-consciousnessenrichesitselftillithastornfromconsciousnesstheentiresubstance，andabsorbedintoitselftheentirestructureofthesubstancewithallitsconstituentelements。Sincethisnegativeattitudetowardsobjectivityispositiveaswell，establishesandfixesthecontent，itgoesontillithasproducedtheseelementsoutofitselfandtherebyreinstatedthemoncemoreasobjectsofconsciousness。Inthenotion，knowingitselfasnotion，themomentsthusmaketheirappearancepriortothewholeinitscompletefulfilment；themovementofthesemomentsistheprocessbywhichthewholecomesintobeing。Inconsciousness，ontheotherhand，thewhole—butnotascomprehendedconceptually—ispriortothemoments。

Timeisjustthenotiondefinitelyexistent，andpresentedtoconsciousnessintheformofemptyintuition。Hencespiritnecessarilyappearsintime，anditappearsintimesolongasitdoesnotgraspitspurenotion，i。e。solongasitdoesnotannultime。Timeisthepureselfinexternalform，apprehendedinintuition，andnotgraspedandunderstoodbytheself，itisthenotionapprehendedonlythroughintuition。Whenthisnotiongraspsitself，itsupersedesitstimecharacter，(conceptually)comprehendsintuition，andisintuitioncomprehendedandcomprehending。Timethereforeappearsasspirit"sdestinyandnecessity，wherespiritisnotyetcompletewithinitself；itisthenecessitycompellingspirittoenrichtheshareself-consciousnesshasinconsciousness，toputintomotiontheimmediacyoftheinherentnature(whichistheforminwhichthesubstanceispresentinconsciousness)；or，conversely，torealizeandmakemanifestwhatisinherent，regardedasinwardandimmanent，tomakemanifestthatwhichisatfirstwithin—i。e。tovindicateitforspirit"scertaintyofself。

3。ThereturnoftheSpiritsocomprehendedtoImmediateExistenceForthisreasonitmustbesaidthatnothingisknownwhichdoesnotfallwithinexperience，or(asitisalsoexpressed)whichisnotfelttobetrue，whichisnotgivenasaninwardlyrevealedeternalverity，asasacredobjectofbelief，orwhateverotherexpressionswecaretoemploy。Forexperiencejustconsistsinthis，thatthecontent-andthecontentisspirit—initsinherentnatureissubstanceandsoobjectofconsciousness。Butthissubstance，whichisspirit，isthedevelopmentofitselfexplicitlytowhatitisinherentlyandimplicitly；andonlyasthisprocessofreflectingitselfintoitselfisitessentiallyandintruthspirit。Itisinherentlythemovementwhichistheprocessofknowledge—thetransformingofthatinherentnatureintoexplicitness，ofSubstanceintoSubject，oftheobjectofconsciousnessintotheobjectofself-consciousness，i。e。intoanobjectthatisatthesametimetranscended—inotherwords，intothenotion。Thistransformingprocessisacyclethatreturnsintoitself，acyclethatpresupposesitsbeginning，andreachesitsbeginningonlyattheend。

Sofarasspirit，then，isofnecessitythisself-distinction，itappearsasasinglewhole，intuitivelyapprehended，overagainstitssimpleself-consciousness。Andsincethatwholeiswhatisdistinguished，itisdistinguishedintotheintuitivelyapprehendedpurenotion，Time，andtheContent，theinherent，implicit，nature。Substance，quasubject，involvesthenecessity，atfirstaninnernecessity，tosetforthinitselfwhatitinherentlyis，toshowitselftobespirit。Thecompletedexpressioninobjectiveformis—andisonlywhencompleted—atthesametimethereflexionofsubstance，thedevelopmentofitintotheself。Consequently，untilandunlessspiritinherentlycompletesitself，completesitselfasaworld-spirit，itcannotreachitscompletionasself-consciousspirit。Thecontentofreligion，therefore，expressesearlierintimethan(philosophical)sciencewhatspiritis；butthissciencealoneistheperfectforminwhichspirittrulyknowsitself。

TheprocessofcarryingforwardthisformofknowledgeofitselfisthetaskwhichspiritaccomplishesasactualHistory。Thereligiouscommunion，insofarasitisattheoutsetthesubstanceofAbsoluteSpirit，isthecrudeformofconsciousness，whichhasanexistencealltheharsherandmorebarbaricthedeeperisitsinnerspirit；anditsinarticulateselfhasallthehardertaskindealingwithitsessence，thecontentofitsconsciousnessalientoitself。Nottillithassurrenderedthehopeofcancellingthatforeignnessbyanexternal，i。e。alien，methoddoesitturntoitself，toitsownpeculiarworld，intheactualpresent。Itturnsthitherbecausetosupersedethatalienmethodmeansreturningintoself-consciousness。Itthusdiscoversthisworldinthelivingpresenttobeitsownproperty；andsohastakenthefirststeptodescendfromtheidealintelligibleworld，orrathertoquickentheabstractelementoftheintelligibleworldwithconcreteself-hood。

Through“observation“，ontheonehand，itfindsexistenceintheshapeofthought，andcomprehendsexistence；and，conversely，itfindsinitsthoughtexistence。(2)When，inthefirstinstance，ithasthusitselfexpressedinanabstractwaytheimmediateunityofthoughtandexistence，ofabstractEssentialRealityandSelf；andwhenithasexpressedtheprimalprincipleof“Light“inapurerform，viz。asunityofextensionandexistence-for“existence“isanultimatesimpletermmoreadequatetothoughtthan“light“-andinthiswayhasrevivedagaininthoughttheSubstanceoftheOrient；(3)thereuponspiritatoncerecoilsinhorrorfromthisabstractunity，fromthisself-lesssubstantiality，andmaintainsasagainstittheprincipleofIndividuality。(4)ButafterSpirithasexternalizedthisprincipleintheprocessofitsculture，hastherebymadeitanobjectiveexistenceandestablisheditthroughoutthewholeofexistence，hasarrivedattheideaof“Utility“(5)

andinthesphereofabsolutefreedomhasgraspedexistenceasitsIndividualWill，(6)-afterthesestages，spiritthenbringstolightthethoughtthatliesinitsinmostdepths，andexpressesessentialRealityintheformEgo=Ego。(7)

This“EgoidenticalwithEgo“is，however，theself-reflectingprocess；forsincethisidentityquaabsolutenegativityisabsolutedistinction，theself-identityoftheEgostandsincontrasttothisabsolutedistinction，which—beingpuredistinctionandatthesametimeobjectivetotheselfthatknowsitself—hastobeexpressedasTime。Inthisway，justasformerlyEssentialRealitywasexpressedasunityofthoughtandextension，itwouldherebeinterpretedasunityofthoughtandtime。Butdistinctionlefttoitself，unresting，unhaltingtime，reallycollapsesuponitself；itistheobjectivequiescenceofextension；whilethislatterispureidentitywithself—isEgo。

Again，Egoisnotmerelyself，itisidentityofselfwithitself。Thisidentity，however，iscompleteandimmediateunitywithself；inotherwordsthisSubjectisjustasmuchSubstance。SubstancebyitselfalonewouldbevoidandemptyIntuition(Anschauen)，ortheintuitionofacontentwhichquaspecificwouldhavemerelyacontingentcharacterandwouldbedevoidofnecessity。

SubstancewouldonlystandfortheAbsoluteinsofarasSubstancewasthoughtofor“intuited“asabsoluteunity；andallcontentwould，asregardsitsdiversity，havetofalloutsidetheSubstanceandbeduetoreflexion，aprocesswhichdoesnotbelongtoSubstance，becauseSubstancewouldnotbeSubject，wouldnotbeconceivedasSpirit，asreflectingaboutselfandreflectingitselfintoself。if，nevertheless，acontentweretobespokenof，thenontheonehanditwouldonlyexistinordertobethrownintotheemptyabyssoftheAbsolute，whileontheotheritwouldbepickedupinexternalfashionfromsenseperception。Knowledgewouldappeartohavecomebythings，bywhatisdistinctfromknowledgeitself，andtohavegotatthedistinctionsbetweentheendlessvarietyofthings，withoutanyoneunderstandinghoworwhereallthiscamefrom。(8)

Spirit，however，hasshownitselftoustobeneitherthemerewithdrawalofself-consciousnessintoitspureinwardness，northemereabsorptionofself-consciousnessintoSubstanceandthenothingnessofits(self-)distinction。Spiritisthemovementoftheselfwhichempties(externalizes)

itselfofselfandsinksitselfwithinitsownsubstance，andquasubject，bothhasgoneoutofthatsubstanceintoitself，makingitssubstanceanobjectandacontent，andalsosupersedesthisdistinctionofobjectivityandcontent。Thatfirstreflexionoutofimmediacyisthesubject"sprocessofdistinctionofitselffromitssubstance，thenotioninaprocessofself-diremption，thegoing-into-itselfandthecomingintobeingofthepureego。SincethisdistinctionisthepureactionofEgo=Ego，thenotionisthenecessityforandtherisingofexistence，whichhasthesubstanceforitsessentialnatureandsubsistsonitsownaccount。Butthissubsistingofexistenceforitselfisthenotionestablishedindeterminateform，andistherebythenotion"sowninherentmovement—thatofdescendingintothesimplesubstance，whichisonlysubjectbybeingthisnegativityandgoingthroughthisprocess。

Egohasnottotakeitsstandontheformofself-consciousnessinoppositiontotheformofsubstantialityandobjectivity，asifitwereafraidofrelinquishingorexternalizingitself。Thepowerofspiritliesratherinremainingonewithitselfwhengivingupitself，and，becauseitisself-containedandself-subsistent，inestablishingasmeremomentsitsexplicitself-existenceaswellasitsimplicitinherentnature。NoragainisEgoatertiumquidwhichcastsdistinctionsbackintotheabyssoftheAbsolute，anddeclaresthemalltomeanthesamethere。Onthecontrary，trueknowledgeliesratherintheseeminginactivitywhichmerelywatcheshowwhatisdistinguishedisself-movedbyitsverynatureandreturnsagainintoitsownunity。

Withabsoluteknowledge，then，Spirithaswounduptheprocessofitsembodiment，sofarastheassumptionofthosevariousshapesormodesisaffectedwiththeinsurmountabledistinctionwhichconsciousnessimplies[i。e。thedistinctionofconsciousnessfromitsobjectorcontent]。Spirithasattainedthepureelementofitsexistence，thenotion。Thecontentis，inviewofthefreedomofitsownexistence，theselfthatempties(externalizes)itself；inotherwords，thatcontentistheimmediateunityofself-knowledge。Thepureprocessofthusexternalizingitselfconstitutes—

whenweconsiderthisprocessinitscontent—thenecessityofthiscontent。Thediversityofcontentis，quadeterminate，duetorelation，andisnotinherent；anditsrestlessactivityconsistsincancellingandsupersedingitself，orisnegativity。Thusthenecessityordiversity，likeitsfreeexistence，istheselftoo；andinthisself-form，inwhichexistenceisimmediatelythought，thecontentisanotion。Seeing，then，thatSpirithasattainedthenotion，itunfoldsitsexistenceanddevelopsitsprocessesinthisetherofitslifeandis(Philosophical)Science。(9)Themomentsofitsprocessaresetforththereinnolongerasdeterminatemodesorshapesofconsciousness，but—

sincethedistinction，whichconsciousnessimplies，hasrevertedtoandhasbecomeadistinctionwithintheself—asdeterminatenotions，andastheorganicself-explainingandself-constitutedprocessofthesenotions。WhileinthePhenomenologyofMindeachmomentisthedistinctionofknowledgeandtruth，andistheprocessinwhichthatdistinctioniscanceledandtranscended，AbsoluteKnowledgedoesnotcontainthisdistinctionandsupersessionofdistinction。Rather，sinceeachmomenthastheformofthenotion，itunitestheobjectiveformoftruthandtheknowingselfinanimmediateunity。Eachindividualmomentdoesnotappearastheprocessofpassingbackandforwardfromconsciousnessorfigurative(imaginative)thoughttoself-consciousnessandconversely:onthecontrary，thepureshape，liberatedfromtheconditionofbeinganappearanceinmereconsciousness，—thepurenotionwithitsfurtherdevelopment，—dependssolelyonitspurecharacteristicnature。Conversely，again，therecorrespondstoeveryabstractmomentofAbsoluteKnowledgeamodeinwhichmindasawholemakesitsappearance。Asthemindthatactuallyexistsisnotricherthanit，(10)so，too，mindinitsactualcontentisnotpoorer。Toknowthepurenotionsofknowledgeintheforminwhichtheyaremodesorshapesofconsciousness—thisconstitutestheaspectoftheirreality，accordingtowhichtheiressentialelement，thenotion，appearingthereinitssimplemediatingactivityasthinking，breaksupandseparatesthemomentsofthismediationandexhibitsthemtoitselfinaccordancewiththeirimmanentopposition。

AbsoluteKnowledgecontainswithinitselfthisnecessityofrelinquishingitselffromnotion，andnecessarilyinvolvesthetransitionofthenotionintoconsciousness。ForSpiritthatknowsitselfis，justforthereasonthatitgraspsitsownnotion，immediateidentitywithitself；andthis，inthedistinctionthatitimplies，isthecertaintyofwhatisimmediateorissense-consciousness—thebeginningfromwhichwestarted。Thisprocessofreleasingitselffromtheformofitsselfisthehighestfreedomandsecurityofitsknowledgeofitself。

Allthesame，thisrelinquishment(externalization)ofselfisstillincomplete。Thisprocessexpressestherelationofthecertaintyofitsselftotheobject，anobjectwhich，justbybeinginarelation，hasnotyetattaineditsfullfreedom。Knowledgeisawarenotonlyofitself，butalsoofthenegativeofitself，oritslimit。Knowingitslimitmeansknowinghowtosacrificeitself。Thissacrificeistheself-abandonment，inwhichSpiritsetsforth，intheformoffreefortuitoushappening，itsprocessofbecomingSpirit，intuitivelyapprehendingoutsideititspureselfasTime，andlikewiseitsexistenceasSpace。(11)ThislastformintowhichSpiritpasses，Nature，isitslivingimmediateprocessofdevelopment。Nature-Spiritdivestedofself(externalized)—is，initsactualexistence，nothingbutthiseternalprocessofabandoningits(Nature"s)ownindependentsubsistence，andthemovementwhichreinstatesSubject。

Theotheraspect，however，inwhichSpiritcomesintobeing，History，istheprocessofbecomingintermsofknowledge，aconsciousself-mediatingprocess—SpiritexternalizedandemptiedintoTime。Butthisformofabandonmentis，similarly，theemptyingofitselfbyitself；thenegativeisnegativeofitself。Thiswayofbecomingpresentsaslowprocessionandsuccessionofspiritualshapes(Geistern)，agalleryofpictures，eachofwhichisendowedwiththeentirewealthofSpirit，andmovessoslowlyjustforthereasonthattheselfhastopermeateandassimilateallthiswealthofitssubstance。SinceitsaccomplishmentconsistsinSpiritknowingwhatitis，infullycomprehendingitssubstance，thisknowledgemeansitsconcentratingitselfonitself(Insichgehen)，astateinwhichSpiritleavesitsexternalexistencebehindandgivesitsembodimentovertoRecollection(Erinnerung)。Inthusconcentratingitselfonitself，Spiritisengulfedinthenightofitsownself-consciousness；itsvanishedexistenceis，however，conservedtherein；andthissupersededexistence—thepreviousstate，butbornanewfromthewombofknowledge—isthenewstageofexistence，anewworld，andanewembodimentormodeofSpirit。Hereithastobeginalloveragainatitsimmediacy，(12)asfreshlyasbefore，andthenceriseoncemoretothemeasureofitsstature，asif，forit，allthatprecededwerelost，andasifithadlearnednothingfromtheexperienceofthespiritsthatpreceded。Butre-collection(Er-innerung)hasconservedthatexperience。andistheinnerbeing，and，infact，thehigherformofthesubstance。While，then，thisphaseofSpiritbeginsalloveragainitsformativedevelopment，apparentlystartingsolelyfromitself，yetatthesametimeitcommencesatahigherlevel。Therealmofspiritsdevelopedinthisway，andassumingdefiniteshapeinexistence，constitutesasuccession，whereonedetachesandsetsloosetheother，andeachtakesoverfromitspredecessortheempireofthespiritualworld。

Thegoaloftheprocessistherevelationofthedepthofspirituallife，andthisistheAbsoluteNotion。Thisrevelationconsequentlymeanssupersedingits“depth“，isits“extension“orspatialembodiment，thenegationofthisinwardlyself-centred(insichseiend)ego—anegativitywhichisitsself-relinquishment，itsexternalization，oritssubstance:andthisrevelationisalsoitstemporalembodiment，inthatthisexternalizationinitsverynaturerelinquishes(externalizes)itself，andsoexistsatonceinitsspatialextension“aswellasinits“depth“ortheself。Thegoal，whichisAbsoluteKnowledgeorSpiritknowingitselfasSpirit，findsitspathwayintherecollectionofspiritualforms(Geister)astheyareinthemselvesandastheyaccomplishtheorganizationoftheirspiritualkingdom。Theirconservation，lookedatfromthesideoftheirfreeexistenceappearingintheformofcontingency，isHistory；lookedatfromthesideoftheirintellectuallycomprehendedorganization，itistheScienceofthewaysinwhichknowledgeappears。(13)Bothtogether，orHistory(intellectually)comprehended(begriffen)，formatoncetherecollectionandtheGolgothaofAbsoluteSpirit，thereality，thetruth，thecertaintyofitsthrone，withoutwhichitwerelifeless，solitary，andalone。OnlyThechaliceofthisrealmofspiritsFoamsforthtoGodHisownInfinitude(14)

1。v。sup。P。684。“AbsoluteKnowledge“isatoncetheconsummationofexperienceand，whendeveloped，constructivephilosophy:v。infra，p。802ff。

2。Descartes。

3。Spinoza。

4。Leibnitz。

5。Theprincipleofthe“Aufkl?rung“。

6。Kant。

7。Fichte。

8。Schelling。

9。I。e。AbsoluteorcompletelycoherentKnowledge。

10。AbsoluteKnowledge。

11。Cp。Ency。§244；alsoNaturphilos。，Introd。

12。Cp。Aristotle，Metaph。，107lb，“Movementcanneithercomeintobeing，norceasetobe；norcantimecomeintobeing，orceasetobe。”

13。“Phenomenology“。

14。AdaptationofSchiller"sDieFreundschaftadfin。；cp。alsoSchiller"sPhilos。Briefe，“Gott“。

TheEnd