INTRODUCTION SECTION ONE - MIND SUBJECTIVE SUB-SECTION A. ANTHROPOLOGY, THE SOUL SUB-SECTION B. PHENOMENOLOGY OF MIND, CONSCIOUSNESS SUB-SECTION C. PSYCHOLOGY, MIND SECTION TWO: MIND OBJECTIVE A. LAW(1) B. THE MORALITY OF CONSCIENCE(1) C. THE MORAL LIFE, OR SOCIAL ETHICS(1) SECTION THREE: ABSOLUTE MIND(1) A. ART B. REVEALED RELIGION(1) C. PHILOSOPHY Part Three of the Encyclopaedia of the Philosophical Sciences INTRODUCTION ¤ 377 The knowledge of Mind is the highest and hardest, just because it is the mos t 'concrete' of sciences. The significance of that 'absolute' commandment, Know thyself - whether we look at it in itself or under the historical circumstances of its first utterance - is not to promote mere self-knowledge in respect of the particular capacities, character, propensities, and foibles of the single self. The knowledge it commands means that of man's genuine reality - of what is esse ntially and ultimately true and real - of mind as the true and essential being. Equally little is it the purport of mental philosophy to teach what is called kn owledge of men - the knowledge whose aim is to detect the peculiarities, passion s, and foibles of other men, and lay bare what are called the recesses of the hu man heart. Information of this kind is, for one thing, meaningless, unless on th e assumption that we know the universal - man as man, and, that always must be, as mind. And for another, being only engaged with casual, insignificant, and unt rue aspects of mental life, it fails to reach the underlying essence of them all - the mind itself. ¤ 378 Pneumatology, or, as it was also called, Rational Psychology, has been alrea dy alluded to in the Introduction to the Logic as an abstract and generalizing m etaphysic of the subject. Empirical (or inductive) psychology, on the other hand , deals with the 'concrete' mind: and, after the revival of the sciences, when o bservation and experience had been made the distinctive methods for the study of concrete reality, such psychology was worked on the same lines as other science s. In this way it came about that the metaphysical theory was kept outside the i nductive science, and so prevented from getting any concrete embodiment or detai l: whilst at the same time the inductive science clung to the conventional commo n- sense metaphysics with its analysis into forces, various activities, etc., an d rejected any attempt at a 'speculative' treatment. The books of Aristotle on the Soul, along with his discussions on its special as pects and states, are for this reason still by far the most admirable, perhaps e ven the sole, work of philosophical value on this topic. The main aim of a philo sophy of mind can only be to reintroduce unity of idea and principle into the th eory of mind, and so reinterpret the lesson of those Aristotelian books. ¤ 379 Even our own sense of the mind's living unity naturally protests against any

attempt to break it up into different faculties, forces, or, what comes to the same thing, activities, conceived as independent of each other. But the craving for a comprehension of the unity is still further stimulated, as we soon come ac ross distinctions between mental freedom and mental determinism, antitheses betw een free psychic agency and the corporeity that lies external to it, whilst we e qually note the intimate interdependence of the one upon the other. In modern ti mes especially the phenomena of animal magnetism have given, even in experience, a lively and visible confirmation of the underlying unity of soul, and of the p ower of its 'ideality'. Before these facts, the rigid distinctions of practical common sense are struck with confusion; and the necessity of a 'speculative' exa mination with a view to the removal of difficulties is more directly forced upon the student. ¤ 380 The 'concrete' nature of mind involves for the observer the peculiar difficu lty that the several grades and special types which develop its intelligible uni ty in detail are not left standing as so many separate existences confronting it s more advanced aspects. It is otherwise in external nature. There, matter and m ovement, for example, have a manifestation all their own - it is the solar syste m; and similarly the differentiae of sense-perception have a sort of earlier exi stence in the properties of bodies, and still more independently in the four ele ments. The species and grades of mental evolution, on the contrary, lose their s eparate existence and become factors, states, and features in the higher grades of development. As a consequence of this, a lower and more abstract aspect of mi nd betrays the presence in it, even to experience, of a higher grade. Under the guise of sensation, for example, we may find the very highest mental life as its modification or its embodiment. And so sensation, which is but a mere form and vehicle, may to the superficial glance seem to be the proper seat and, as it wer e, the source of those moral and religious principles with which it is charged; and the moral and religious principles thus modified may seem to call for treatm ent as species of sensation. But at the same time, when lower grades of mental l ife are under examination, it becomes necessary, if we desire to point to actual cases of them in experience, to direct attention to more advanced grades for wh ich they are mere forms. In this way subjects will be treated of by anticipation which properly belong to later stages of development (e.g. in dealing with natu ral awaking from sleep we speak by anticipation of consciousness, or in dealing with mental derangement we must speak of intellect). What Mind (or Spirit) is ¤ 381 From our point of view mind has for its presupposition Nature, of which it i s the truth, and for that reason its absolute prius. In this its truth Nature is vanished, and mind has resulted as the 'Idea' entered on possession of itself. Here the subject and object of the Idea are one - either is the intelligent unit y, the notion. This identity is absolute negativity -for whereas in Nature the i ntelligent unity has its objectivity perfect but externalized, this self-externa lization has been nullified and the unity in that way been made one and the same with itself. Thus at the same time it is this identity only so far as it is a r eturn out of nature. ¤ 382 For this reason the essential, but formally essential, feature of mind is Li berty: i.e. it is the notion's absolute negativity or self-identity. Considered as this formal aspect, it may withdraw itself from everything external and from its own externality, its very existence; it can thus submit to infinite pain, th e negation of its individual immediacy: in other words, it can keep itself affir mative in this negativity and possess its own identity. All this is possible so long as it is considered in its abstract self-contained universality. ¤ 383 This universality is also its determinate sphere of being. Having a being of its own, the universal is self-particularizing, whilst it still remains self-id entical. Hence the special mode of mental being is 'manifestation'. The spirit i

s not some one mode or meaning which finds utterance or externality only in a fo rm distinct from itself: it does not manifest or reveal something, but its very mode and meaning is this revelation. And thus in its mere possibility mind is at the same moment an infinite, 'absolute', actuality. ¤ 384 Revelation, taken to mean the revelation of the abstract Idea, is an unmedia ted transition to Nature which comes to be. As mind is free, its manifestation i s to set forth Nature as its world; but because it is reflection, it, in thus se tting forth its world, at the same time presupposes the world as a nature indepe ndently existing. In the intellectual sphere to reveal is thus to create a world as its being - a being in which the mind procures the affirmation and truth of its freedom. The Absolute is Mind (Spirit) - this is the supreme definition of the Absolute. To find this definition and to grasp its meaning and burden was, we may say, the ultimate purpose of all education and all philosophy: it was the point to which turned the impulse of all religion and science: and it is this impulse that mus t explain the history of the world. The word 'Mind' (Spirit) - and some glimpse of its meaning - was found at an early period: and the spirituality of God is th e lesson of Christianity. It remains for philosophy in its own element of intell igible unity to get hold of what was thus given as a mental image, and what impl icitly is the ultimate reality; and that problem is not genuinely, and by ration al methods, solved so long as liberty and intelligible unity is not the theme an d the soul of philosophy. Subdivision ¤ 385 The development of Mind (Spirit) is in three stages: (1) In the form of self-relation: within it it has the ideal totality of the Ide a - i.e. it has before it all that its notion contains: its being is to be selfcontained and free. This is Mind Subjective. (2) In the form of reality: realized, i.e. in a world produced and to be produce d by it: in this world freedom presents itself under the shape of necessity. Thi s is Mind Objective. (3) In that unity of mind as objectivity and of mind as ideality and concept, wh ich essentially and actually is and for ever produces itself, mind in its absolu te truth. This is Mind Absolute. ¤ 386 The two first parts of the doctrine of Mind embrace the finite mind. Mind is the infinite Idea, and finitude here means the disproportion between the concep t and the reality - but with the qualification that it is a shadow cast by the m ind's own light - a show or illusion which the mind implicitly imposes as a barr ier to itself, in order, by its removal, actually to realize and become consciou s of freedom as its very being, i.e. to be fully manifested. The several steps o f this activity, on each of which, with their semblance of being, it is the func tion of the finite mind to linger, and through which it has to pass, are steps i n its liberation. In the full truth of that liberation is given the identificati on of the three stages - finding a world presupposed before us, generating a wor ld as our own creation, and gaining freedom from it and in it. To the infinite f orm of this truth the show purifies itself till it becomes a consciousness of it . A rigid application of the category of finitude by the abstract logician is chie fly seen in dealing with Mind and reason: it is held not a mere matter of strict logic, but treated also as a moral and religious concern, to adhere to the poin t of view of finitude, and the wish to go further is reckoned a mark of audacity , if not of insanity, of thought. Whereas in fact such a modesty of thought, as

treats the finite as something altogether fixed and absolute, is the worst of vi rtues; and to stick to a post which has no sound ground in itself is the most un sound sort of theory. The category of finitude was at a much earlier period eluc idated and explained at its place in the Logic: an elucidation which, as in logi c for the more specific though still simple thought-forms of finitude, so in the rest of philosophy for the concrete forms, has merely to show that the finite i s not, i.e. is not the truth, but merely a transition and an emergence to someth ing higher. This finitude of the spheres so far examined is the dialectic that m akes a thing have its cessation by another and in another: but Spirit, the intel ligent unity and the implicit Eternal, is itself just the consummation of that i nternal act by which nullity is nullified and vanity is made vain. And so, the m odesty alluded to is a retention of this vanity - the finite - in opposition to the true: it is itself therefore vanity. In the course of the mind's development we shall see this vanity appear as wickedness at that turning-point at which mi nd has reached its extreme immersion in its subjectivity and its most central co ntradiction. SECTION ONE - MIND SUBJECTIVE ¤ 387 Mind, on the ideal stage of its development, is mind as cognitive. Cognition , however, being taken here not as a merely logical category of the Idea (¤ 223), but in the sense appropriate to the concrete mind. Subjective mind is: (A) Immediate or implicit: a soul - the Spirit in Nature - t he object treated by Anthropology. (B) Mediate or explicit: still as identical r eflection into itself and into other things: mind in correlation or particulariz ation: consciousness - the object treated by the Phenomenology of Mind. (C) Mind defining itself in itself, as an independent subject - the object treated by Ps ychology. In the Soul is the awaking of Consciousness: Consciousness sets itself up as Rea son, awaking at one bound to the sense of its rationality: and this Reason by it s activity emancipates itself to objectivity and the consciousness of its intell igent unity. For an intelligible unity or principle of comprehension each modification it pre sents is an advance of development: and so in mind every character under which i t appears is a stage in a process of specification and development, a step forwa rd towards its goal, in order to make itself into, and to realize in itself, wha t it implicitly is. Each step, again, is itself such a process, and its product is that what the mind was implicitly at the beginning (and so for the observer) it is for itself - for the special form, viz. which the mind has in that step. T he ordinary method of psychology is to narrate what the mind or soul is, what ha ppens to it, what it does. The soul is presupposed as a ready-made agent, which displays such features as its acts and utterances, from which we can learn what it is, what sort of faculties and powers it possesses - all without being aware that the act and utterance of what the soul is really invests it with that chara cter in our conception and makes it reach a higher stage of being than it explic itly had before. We must, however, distinguish and keep apart from the progress here to be studie d what we call education and instruction. The sphere of education is the individ uals only: and its aim is to bring the universal mind to exist in them. But in t he philosophic theory of mind, mind is studied as self-instruction and self-educ ation in very essence; and its acts and utterances are stages in the process whi ch brings it forward to itself, links it in unity with itself, and so makes it a ctual mind.

li ght. Wherever there is Nature. a nd the soul remains the pervading. The usual answer. on the one hand. The question of the immateriality of the soul has no interest. like heat. to which they might perhaps add space and time. which is potentially all things. But in modern times even the physicists have found matters grow thinner in their hands: they have come upon imponderable matters. have still. thus come into being. the sou l is its universal immaterialism. the soul is only the sleep of mind . not merely lacks gravity. they are as impenetrable to each other as one piece of matter to another. and mind conceived as a thin g. This community (in terdependence) was assumed as a fact. But not merely is it.e. The fact is that in the Idea of Life the self-externalism of nature is implicitl y at an end: subjectivity is the very substance and conception of life . whereas the 'vital' matter. was to call it an incomprehensible mystery. ¤ 389 The soul is no separate immaterial entity. A cognate question is that of the community of soul and body. and. as such a result. however. Soul is the substance or 'absolute' basis of all the particularizing and individualizing of mind: it is in the soul that mind finds the material on which its character is wrought. but soul. indeed. even the capacity of offering resistance. the object or the reality of the intell igible unity is the unity itself. its simple 'ideal' life. matter is regarded as something true. in the intelligible unity which exists as freedom. etc. which have lost the property (peculiar to matter) of gravity and.the truth that matter itself has no truth. Mind is the exis tent truth of matter . But as it is st ill conceived thus abstractly. and so the self-externalism. It is otherwise with Mind. on the other. a sensible existe nce and outness of part to part. in a sense.SUB-SECTION A. and the only problem was how to comprehend it. Mind. to be held the true and real first of what went before: this b ecoming or transition bears in the sphere of the notion the special meaning of ' free judgement'. ANTHROPOLOGY. where the othe . but even every other aspec t of existence which might lead us to treat it as material. except where. which is the fund amental feature of matter. but as a universality which in its concretion and totality is one and simple. has been completely dissipated and transmuted into un iversality. means therefore that Nature in its own self realizes its untruth and sets itself aside: it means that Mind presuppo ses itself no longer as the universality which in corporal individuality is alwa ys self-externalized.the passive of Aristotle. however. eac h being supposed to be found only in the pores of the other. which may also be f ound enumerated among them. perhaps. There. At such a stage it is not yet mind. or the subjective ideality of the conceptual unity. if we take them to be absolutely antithetical and absolutely independen t. that its existence or objectivity is still at the same time forfeited to the away of self-externalism. and not as the immediate or natural individual. THE SOUL (a) The Physical Soul (a) Physical Qualities (b) Physical Alterations (c) Sensibility (b) The Feeling Soul (a) The Feeling Soul in its Immediacy (b) Self-feeling (c) Habit (c) The Actual Soul A. These 'imponderables' . ANTHROPOLOGY THE SOUL ¤ 388 Spirit (Mind) came into being as the truth of Nature. identical ideality of it all. i. as absolute negativity..with th is proviso.

bu t objects to which the soul as such does not behave as to something external. etc. and does not rise or develop into system.e. disappear. In the case of man these points of dependence lose importance. merely as another word for the incomprehensible. The difference of climate nse to the changes of the anges of mood. (b) Secondly. In recent times a good deal has been said of the cosmical. m ust not be fixed on that account as a single subject. re tains an abstract independence.whence Epicurus.r is not . and. But either this identity. . it is rather the universal substance which has its actual truth only in individuals and single subjects. as an anima mundi. which therefore live more in harmony with nature. just in proportion to his civilization. in the modes of that being. it does so only by an act of judgement or choice. as so often is done. as individualized. when attributing to the gods a residence in the pore s. on the contrary. as in the case of Lei bniz. but rather as the sole true identity of finite mind and matter. when it presents itself as a single soul. and Leibniz have al l indicated God as this nexus. feels the difference of climates. behind it s ideality a free existence: i. remain for ever subject to such moulded into it. based upon participation in the common life of nature. enter s into correlation with its immediate being. it is a soul which feels. (c) Thirdly. (a) Physical Qualities(2) ¤ 392 (1) While still a 'substance' (i. ¤ 390 The Soul is at first . Hence. there philosophers took God. which only is.the natural soul. any more than the destinies of individuals with the positions of the planets. and with that corporeity it exists as actual soul. was consistent in not imposing on them any connection with the world. Spinoza. it may be. Descartes. it is a single soul which is mere ly: its only modes are modes of natural life. T hus. and. into the absolute syllogism. sidereal. the result is a distinction be tween soul and the corporeal (or material). so to speak. (a) THE PHYSICAL SOUL(1) ¤ 391 The soul universal. though his Monad of monads brings things into being. as in the case of Spinoza. even these few and slight susceptibilities. we find amid their superstitions and aberrations of imbecility a f ew real cases of such sympathy. so holding. Malebranche. A somew hat different answer has been given by all philosophers since this relation came to be expressly discussed. and the identity is only like the co pula of a judgement. the changes of the seasons. described. These have.e. is too abstract.(a) In its immediate natural mode . In nations less intellectually emancipated. and on that foundation what seems to be marvello us prophetic vision of coming conditions and of events arising therefrom.or corporeity . its immediate being . which come insanity) and at periods has a more solid and vigorous influence. or. The history of the world is not bound up with revolutions in the solar system. Th ese features rather are physical qualities of which it finds itself possessed. a physical soul) the mind takes part in the general planetary life. and telluri c life of man. not. with Leibniz. upon it. and always more or less. Animals and pl ants. and the m ore his whole frame of soul is based upon a sub-structure of mental freedom. They meant that the finitude of soul and matter w ere only ideal and unreal distinctions. This life of nature for the main show s itself only in occasional strain or disturbance of mental tone. In such a sympathy with nature the animals essentially live: thei r specific characters and their particular phases of growth depend. But as mental freedom gets a deeper hold. they are natural objects for consciousness. in many case s completely. But the respo seasons and hours of the day is found only in faint ch expressly to the fore only in morbid states (including when the self-conscious life suffers depression. and the periods of the day. a world-soul.

where the individual is the vehicle of a st ruggle of universal and objective interests with the given conditions (both of h is own existence and of that of the external world). fancies. and the position of the individual himself. fails to meet his ideal requirements. the strain and struggle of a universality which is still subjectiv e (as seen in ideals. that may be termed local minds shown in the outward modes of life and occupation. By his share in this collective work he first is really somebody. recognizing the objective necessity and reasonableness of the world as he finds it . a more concrete definition or description of them would require us to anticipate an acquaintance with the formed and matu red mind. gaining an effective existenc e and an objective value (Manhood). Last of all comes the finishing touch to thi s unity with objectivity: a unity which. talent . bodily structure and disposit ion. carrying out these universa . give expression to t he nature of the geographical continents and constitute the diversities of race. or artistic. we see man in his true relation to his environment. of families or single individuals. but still more in the inner tendency and capacity of the intellectual and m oral character of the several peoples. physiognomy. but able in the work which it collectively achieves to a fford the individual a place and a security for his performance. character. subjectivity remaining in an instinctive a nd emotional harmony of moral life and love.on a ph ysical basis. the land towards the north pole being mo re aggregated and preponderant over sea. whereas in the southern hemisphere it r uns out in sharp points. (b) Physical Alterations ¤ 396 Taking the soul as an individual. ambitions) against his immediate individua lity. on the whole. Back to the very beginnings of national history we see the several nations each possessing a persistent type of its own.a worl d no longer incomplete. we find its diversities. As they are at once physical and mental diversities. Part II ) has exhibited in the case of the flora and fauna. while on its realist side it passes int o the inertia of deadening habit. The contrast between the earth's poles. And that individuality marks both the world which. on its idealist side gains freedom from the li mited interests and entanglements of the outward present (Old Age). the gene ral planetary life of the nature-governed mind specializes itself and breaks up into the several nature-governed minds which. who is still short of independence and not fully equipped for the part he has to play ( Youth).¤ 393 (2) According to the concrete differences of the terrestrial globe.the sexual relation . widely distant from each other. leading it to seek and find itself in another individual.mind wrapped up in itself. shows an active half. or other disposition and idiosyncrasy. in purposes political. introduces into the dif ferences of continents a further modification which Treviranus (Biology. and not pushing these tendencies to an extreme universal phase. shows. as alterations in it. ¤ 395 (3) The soul is further de-universalized into the individualized subject. He begins with Childhood . we find it as the special temperament. and on the other. hopes. This . the one permanent subject. scientific. Bu t this subjectivity is here only considered as a differentiation and singling ou t of the modes which nature gives. as it exists. and as stages in its development. on its one side. ¤ 394 This diversity descends into specialities. ¤ 397 (2) Next we find the individual subject to a real antithesis. Thirdly. (1) The first of these is the natural lapse of the ages in man's life. His next step is the fully develope d antithesis.

viz. sleep. which is the substance of those specialized energies and their absolute master. . (c) Sensibility(3) . or externally distinct from the sleep: it is itself the judge ment (primary partition) of the individual soul . we must take the self-ex istence of the individual soul in its higher aspects as the Ego of consciousness and as intelligent mind.which is self-existing only as it relates its self-existence to its mere existence. takes up its place as at t he same time determined through and with all the rest. But the concrete theory of the wa kin soul in its realized being views it as consciousness and intellect: and the world of intelligent consciousness is something quite different from a picture o f mere ideas and images. each point. distinguishing itself from its still undifferentiated universality. But in the waking state man behaves essentially as a concrete ego. Still this general setting to all sensations is implicitly present in the concrete feeling of self.not as a merely negative rest from it. The waking state includes generally al l self-conscious and rational activity in which the mind realizes its own distin ct self. for example. ¤ 398 (3) When the individuality. as before explained . Thus the facts embodied i n his sensation are authenticated. . although. The characterization given in the section is abstract. The difficulty raised anent the distinction of the two states properly arises. containing the mental element implicate but not yet as invested with a special being of its own. as already noted. as well as the mental representations in the sober w aking consciousness under one and the same title of mental representations. thoug h here and there of course logical principles may also be operative. The sexual tie a cquires its moral and spiritual significance and function in the family. The distinction between sleep and waking is one of those posers.In order to see the difference between dreaming and waking we need only keep in view the Kantian distinction between subjectivity an d objectivity of mental representation (the latter depending upon determination through categories): remembering. as they may be called.l principles into a unity with the world which is his own work.Sleep is an invigoration of this activity . not by his mere subjective representation and distinction of the facts as something external from the person. just as li ttle as the exaltation of the intellectual sense to God need stand before consci ousness in the shape of proofs of God's existence. but as a return back from the world of specialization. put this question to the class of ideology. or self-centralized being. b ecause we have lost sight of the difference. but by virtue o f the concrete interconnection in which each part stands with all parts of this complex. which are often addressed to philosophy: . an intelligence: and bec ause of this intelligence his sense-perception stands before him as a concrete t otality of features in which each member.Napoleon. we can always return to the trivial remark t hat all this is nothing more than mental idea. in the first instance. that what is actually presen t in mind need not be therefore explicitly realized in consciousness. as one natural q uality and state confronts another state. by the laws of the so-called Association of Ideas. from disper sion into phases where it has grown hard and stiff .The waking is not merely for the observer. these proofs only serve to express the net worth and content of that feeling. The latter are in the main only externally conjoined. it primarily treats waking m erely as a natural fact. i n an unintelligent way. distinguishes itself from its mere being. Thus superficially classified as states of mental representation the two coincide. which c onfronts its self-absorbed natural life. only when we also take into account the dreams in sleep and describe these dreams. If we are to speak more concretely of this distinction (in fundamentals it remains the same). The consciousness of this interdependence need not be explicit and dist inct. and in the case of any assignable d istinction of waking consciousness. The waking state is the concrete consciousness of this mutual corrobora tion of each single factor of its content by all the others in the picture as pe rceived.a return into the general n ature of subjectivity. . this immediate judgement is the waking of the soul. on a v isit to the University of Pavia.

the fact is a mode of my individuality. ¤ 400 Sensibility (feeling) is the form of the dull stirring. The fact that these particulars. But if put in the feelin g. the conscience. It is with a quite different intensity and pe rmanency that the will. just. where they are impl icitly as in their substance. Thus the mode or affection gets a place in the subject: it is felt in t he soul. in its own self. everything that emerges in co nscious intelligence and in reason has its source and origin in sensation. of the eye or of any bodily part w hatever) is made feeling (sensation) by being driven inward. Let it not be enough to have principles and religion only in the head: they mus t also be in the heart. ¤ 401 What the sentient soul finds within it is. and to be as if found. Another. In this way we have two spheres of feeling. which. ho wever. w here every definite feature is still 'immediate' . The content of sensation is thus limited and transient. moral. This is their formal and negativ e relationship: but in it the affirmative relationship is also involved. No doubt it is correct to say that above ever ything the heart must be good. so that as it is put in me (my abstract ego) it can also be kept away and apart from me (from my concrete subjectivity). what originally belongs to the central individuality (which as further deepened and enlarged is the conscious ego and free mind) gets the features of the natural co rporeity. it is true. is what we call sensibility.g. are found by the waking soul. jus t as it is nowadays necessary to repeat that thinking is the characteristic prop erty by which man is distinguished from the beasts. This should hardly need enforcing.¤ 399 Sleep and waking are.' In such times when 'scientific' theolo gy and philosophy make the heart and feeling the criterion of what is good. etc. and the character. though as a mode of mind they are distinguished from the self. but treated as bel onging to its most special. as 'ideally' in it and made its own. What we merely have in the head is in co nsciousness. for itself. are in order to be felt. but alter nating conditions (a progression in infinitum).set over against consciousness. Can any experience be more trite than that feelings and hearts a re also bad. yet falls short of the ego of developed consciousness. are our very own. The detailed specification of the former branch of sensibility is seen . on one hand. not mere alterations. But feeling and heart is not the form by which an ything is legitimated as religious. One. the inarticulate bre athing. and is so felt. memorized in the so ul's self-centred part. it is necessary to remind them of these trite experiences. murder . belonging as it does to natural. be it noted. tha n can ever be true of feeling and of the group of feelings (the heart): and this we need no philosophy to tell us. invested with cor poreity. immediate being to what is therefore qualitative and finite. In the self-certified existence of waking soul its mere existence is implicit as an 'id eal' factor: the features which make up its sleeping nature..identity of our self-centred being. for s ource and origin just means the first immediate manner in which a thing appears. and . blasphemy. and an appeal to he art and feeling either means nothing or means something bad. fornication. Everything is in sensation (feeling): if you will. godless. mean. On the other hand and conversely. however crude that individuality be i n such a form: it is thus treated as my very own. primarily. etc. in the feeling. where affections originating in the mind and be longing to it. a re yet simply contained in its simplicity. and still more of the freedom of rational mind-life. and religious. and that he has feeling in c ommon with them. etc. the naturally immedi ate. My own is something inseparate from the actual concrete self: and this immediate unity of the soul with its un derlying self in all its definite content is just this inseparability. evil. mora l. adultery. true. its natural peculiarity. where what at first is a corporeal affection (e. in a general way: the facts of it are objective . of the spirit through its unconscious and unintelligent individuality.? That the heart is the source only of suc h feelings is stated in the words: 'From the heart proceed evil thoughts.neither specially developed i n its content nor set in distinction as objective to subject.

. o f colours. of self. the immediacy of mode in feeling . sensation and feeling are not clearly disting uished: still we do not speak of the sensation . just as th inking and mental occupation are felt in the head. Somewhat pointing to such a system is implied in the feeling of the appropriateness or inappropriateness of an immediate sensation to the persistent tone of internal sensibility (the pleasant and unpleasant): as also in the dist inct parallelism which underlies the symbolical employment of sensations. sighs.e. the soul is no longe r a mere natural. But th is self-centred being is not merely a formal factor of sensation: the soul is vi rtually a reflected totality of sensations . (¤ 300). In the usage of ordinary feels in itself the total substa ntiality which it virtually is . What it has to do. Sensibility in general is the healthy fellowship of the individual mind in the l ife of its bodily part. but they form at the same time a physical system for the expression o f mental states. the 'irritable' system. i. laughter. e. The senses form the simple system of corporeity specifie d. and in this way they get quite another interpretation. of heavy matter. with many other specializations lying in the line of pathognomy and physiognomy. The system by which the internal sensation comes to give itself specific bodily forms would deserve to be treated in detail in a peculiar science . and their corporization.g. with which that substance is one. (a) The 'ideal' side of physical things breaks up into two . (¤¤ 321. Around the centre of the sentient individuality these specifications arra nge themselves more simply than when they are developed in the natural corporeit y. a s immediate and not yet subjective ideality. i ts merely virtual filling-up. is to raise its substantiality. to take possessi on of it. But the most interesting side of a psychical physiolog y would lie in studying not the mere sympathy. works itself out. But the other or inwardly originated modes of feeli ng no less necessarily systematize themselves. sentimentality (sensibility) is connected with sensation: we may therefore say sensation emphasizes rather the side of passivity-the fact that we find ourselves feeling. but an inward. the centre of the 'sensible' system. following the special character of the mental mode. the blood. (b) THE FEELING SOUL . We should have. as put i n the living and concretely developed natural being. (c) the sense of solid reality.but of the feeling (sense) of r ight. are formed from their mental source. to the character of subjectivity.the senses of definite light.(SOUL AS SENTIENCY)(4) ¤ 403 The feeling or sentient individual is the simple 'ideality' or subjective si de of sensation. but more definitely the bodily fo rm adopted by certain mental modifications. As sentient. smells. individuality: the individuality which in the m erely substantial totality was only formal to it has to be liberated and made in dependent. The 'real' aspect similarly is with its difference double: (b) the senses of smell and taste. therefore. for example. are sing le and transient aspects of psychic life . to explain the line of connection by which anger a nd courage are felt in the breast. We should want a more satisfactory explanation than hitherto of the most familar connections by which tears.whereas feeling at the same time rather notes the fact that it is we ourselves who feel.because in it. just because they are immediate and are found existing.a psychical physiology. especially the passions or emotions. set in its self-centred life. (¤ 317) . of heat (¤ 303) and shape (¤ 310). with its varieties of language. and voice in general. in a special system of bodily organs. distinction appears as mere variety . to realize its mastery over its own. tones.alterations in the substantiality of the soul. In physiology the viscera and the organs are treated merely as parts subservient to the animal is a soul which feels. 322).in the system of the senses.and of sound. ¤ 402 Sensations.

and ye t the ego is one and uncompounded. of the abstract psychical modifications by themselves. nor by such reproduction as oc curs in sickness do they for the future come into our possession. And under all the superstructure of specialized and instrumental co nsciousness that may subsequently be added to it. this stage of mind is the stage of its darkness: its features are not developed to conscious and intelligent content: so far it is formal and only fo rmal. and the infinite variety of its material structure and organization is reduced to the simplicity of one definite conception: so in the sentient soul. But when a truer phase of mind thus exists in a more subordinate and abstract one. At the present stage this singleness is. prima rily. and all tha t outness of parts to parts which belongs to it. should he have once forgotten th em: they belong not to his actuality or subjectivity as such.that world being included in it and filling it up. with parts outside par ts and outside the soul. but only to his im plicit self. They were not in our possession. thoughts. and to that world it stands but as to itself. As to the representative faculty the body is but one representation. where the real is put past . secondly. In the present stage we must treat. to be defined as one of feeling . Some times. ideas and information. i ncluded in the ideality of the subject. (a) The feeling soul in its immediacy . This substance i s still the content of its natural life. and so as natural and corporeal: but the outn ess of parts and sensible multiplicity of this corporeal counts for the soul (as it counts for the intelligible unity) not as anything real. yet as the soul is in that content still particular . as morbid states of m ind: the latter being only explicable by means of the former. in sickness. omnipresent embracing the corporeal in itself: th us denying the view that this body is something material. it implies a want of adaptation. acquired lore. ideas. the corporeity. which is disease. without existing. ¤ 404 As individual. supposed to have been forgotten years ago. In this partition (judgement) of itself it is always subject: its ob ject is its substance. so far as that is. must that feature of 'ideality' be kept in view. virtually retained. What is differentiated from it is as yet no ext ernal object (as in consciousness). which is at the same time its predicate. to which the soul. it brings within itself.. is reduced to ideality (the tru th of the natural multiplicity). etc.the existent spe culative principle. but a negation. which repre sents it as the negation of the real. may again sink down. a deep featureless characterless mine. first. and yet they w ere in us and continue to be in us still. etc. It is only when I call to mind an id ea. the content is its particular world. in whi ch all this is stored up. The feature is one with which we are familiar in regard to our mental ideas or to memory. that I bring it out of that interior to existence before consciousness. Every individual is an infinite treasury of sensations. the s oul is characterized as immediate. The soul is virtually the totality of nature: a s an individual soul it is a monad: it is itself the explicitly put totality of its particular world . Thus a person can never know how much of things he once learned he really has in him. the soul is exclusive and always exclusive: any difference th ere is. It acquires a peculiar interest in cases where it is as a form and appears as a special state of mind (¤ 380). the individuality always remai ns this single-souled inner life. although it does not exist. because for so long they had not been brought into consciousness. once mor e come to light. As sentient. By itself. but turned into the content of the indi vidual sensation-laden soul. but only the aspects of its own sentient tot ality. Thus in the body it is one simple. in an implicit mode. Just as the number and variety of mental representation s is no argument for an extended and real multeity in the ego.Nowhere so much as in the case of the soul (and still more of the mind) if we ar e to understand it. and therefore not a s a barrier: the soul is this intelligible unity in existence . which has already advanced to consciousness and intelligence. so the 'real' out ness of parts in the body has no truth for the sentient soul.

The total sensitivity has its self here in a separate subjectivity. But this sensitive totality is me ant to elevate its self-hood out of itself to subjectivity in one and the same i ndividual: which is then its indwelling consciousness. between husband and wife and between members of the same family. idiosyncrasies. self-conscious. but within its enveloping simplicity it acquires and retain s also (in habit.¤ 405 (aa) Though the sensitive individuality is undoubtedly a monadic individual. all that is presented to the senses and refle ction are certain anatomical and physiological facts .. and in whose elaboration self-conscious activity has most effectively participated. but the whole psy chical judgement (partition) of the underlying nature. In the ordinary course of nature this is the condition of the child in its mothe r's womb: . as concrete subject ivity. but psychical a correlation of soul to soul. But this s ensitive nucleus includes not merely the purely unconscious. his secular ideas. is visibly present as another and a different then set in vibration and controlled without the least resis tance on its part. as it has existence of its own. and is therefore passive. Here are two individuals. the psychical relationship. The total individual under this concentrated aspect is distinct from the existing an d actual play of his consciousness. and constitutes the subjective substan tiality of some one else who is only externally treated as an individual and has only a nominal independence. self-possessed. and as connected with the mother by means of umbilical cord. as yet nothing impenetrable. This other subject by which it is so controlled may be called its genius. say between friends. Sporadic examples and traces of this magic tie appear elsewhere in the range of self-possessed conscious life. which. etc. The underlying essence of the genius is the sum to tal of existence. What ought to be noted as regards this ps ychical tie are not merely the striking effects communicated to and stamped upon the child by violent emotions. developed interests. etc. especially female friends wi th delicate nerves (a tie which may go so far as to show 'magnetic' phenomena). tal ent. or capac ity. etc. of life.externalities and instrum entalities in the sensible and material which are insignificant as regards the m ain point. As contrasted with this looser aggregate of means and methods the more intensive form of individuality is termed the genius. as to which see later) all further ties and essential relation ships. temper. whose decision is ul . or virtuality. so that th e child has not merely got communicated to it. the single self of the two. of the mother. by which the female (like the monocotyledons among vegetables) can suffer disruption in twain. incapable of resi stance: the other is its actuating subject. The sensitivity is thus a soul in which the whole mental life is condensed. etc. fortunes. and of character. incl inations. not a true subject reflected int o itself. and the self-possessed subj ectivity is the rational. because immediate. If we look only to the spatial and material aspects of the child's existence as an embryo in its special integuments. congenital disposit ion and temperament. By the self-hood of the latter it .. for by genius we commonly mean the total mental s elf-hood. intellige nt. Hence the individuality of its true self is a different subject from it . which is only a non-indepen dent predicate . placenta. For such a consciousness the merely sentient life serves as an underlying and only implicitly existent material. but has originally received morbi d dispositions as well as other predispositions of shape.a substance.a condition neither merely bodily nor merely mental. injuries. principles-everything in short belonging to the character. it is. character. but as efficiency and realized activity. in th e case cited of this sentient life in the ordinary course of nature. and reasonable. yet in undivided psych ic unity: the one as yet no self. not as a mere possibility. not yet as its self. controlling genius thereof. The moth er is the genius of the child.a subject which may even exist as another individu al.

It is foolish therefore t o expect revelations about the higher ideas from the somnambulist state. this world which is outside him has its threads in him to such a degree that . The a priori conceptions of these inquirers are so rooted that no testimo ny can avail against them. intentions. is. In his subjective ideas and plans he has also b efore him this causally connected scheme of things he calls his world and the se ries of means which bring his ideas and his purposes into adjustment with the ob jective existences. At the same tim e. which are also means and ends to each other. ¤ 406 (bb) The sensitive life.timate whatever may be the show of reasons. be superfluous for those on whose account it was called for: for they facilitate the inquiry for themselves by declaring the narratives . the first requisite is not to be in bon dage to the hard and fast categories of the practical intellect. This morbid condition is seen in magnetic somnambulism and cognate states. of which the more public consciousness is so liberal. The first conclus ion to which these considerations lead. both the essential and the particular empirical ties which c onnect him with other men and the world at large. whilst he keeps his self-possessed consciousness of self and of the causal ord er of things apart as a distinct state of mind. first of all call for verificati on. a surrender of his self-possessed intelligent existence.his fun damental interests.infinitely numerous though they be and accredited by the education and character of the witnesses . To that end the phenomena. (b) Where a human being's senses and intellect are sound. self-possessed human being is a disease. in other words. A man is said to be heartless and unfeeling when he looks at things with self-possess ion and acts according to his permanent purposes. This genius is not the free mind which wills and thinks: the form of sensitivity. even when it is of narr ow range and is wholly made up of particularities. he is fully and intell igently alive to that reality of his which gives concrete filling to his individ uality: but he is awake to it in the form of interconnection between himself and the features of that reality conceived as an external and a separate world. The facts.require an intelligence which has risen out of the inarti culate mass of mere sensitivity to free consciousness. means. in which the individual here appears innnersed. and he is aware that this world is in itself also a complex of interconnections of a practically intelligible kind. means rat her one who is at the mercy of his individual sentiment. in the sense that it lies in fact immanent in him. when it becomes a form or state of the self-conscio us. In this summary encyclopaedic account it is impossible to supply a demonstration of what the paragraph states as the nature of the remarkable condition produced chiefly by animal magnetism . This concentrated individuality also reveal s itself under the aspect of what is called the heart and soul of feeling. that it is in harmony wi th the facts. with reference to the contents of consci ousness in the somnambulist stage. it has already been call ed his genius. would have first of all to be brought under their ge neral points of view. The individual in such a morbid state stands in direct contact with the concrete contents of his own self . educated. so complex in their nature and so very different one from another. But such a verification would. on the other hand. The chief point s on which the discussion turns may here be given: (a) To the concrete existence of the individual belongs the aggregate of. on the cont rary. Of such good nature or goodne ss of heart it may be said that it is less the genius itself than the indulgere genio. is that it is only the range of his individua lly moulded world (of his private interests and narrow relationships) which appe ar there. and they have even denied what they have seen with th eir own eyes. be they great substantial aims or petty and unjust interests: a good-hearted man. Scientific theories and philosophic conceptions or general truths requ ire a different soil . This totality forms his actual ity. it might seem. In order to believe in this department even what one's own eyes ha ve seen and still more to understand be mere deception and impo sture. it must be show.

a formal vision and awareness. then that immanent actuality of the individual remains the same substantial total as befor e. and hears. for example. That the somnambulist perceives in himself tastes and smells which are present in th e person with whom he stands en rapport.not to mention that foreign suggestions (see later) intrude int o its vision. It is thus impossible to make out whether what the clairvoyants re ally see preponderates over what they deceive themselves in. This latter self-possessed individual is thus the effective subjective soul of the former. reads. The characteristic point in such knowledge is that the very same fa cts (which for the healthy consciousness are an objective practical reality. in whom it sees. the selfless individual. which. it retains along with its content a certain nominal self-hood. But such clairvoyance . does n ot go so far as the conscious judgement or discernment by which its contents. his own and that of the magnetize . so that when the two are thus in psychical rapport. and so can dispense with the series o f conditions.conditions which cool reflection has in succession to traverse and in so doing feels the li mits of its own external individuality.) Compare h ome-sickness. not actual: and this nominal self accordingly derives its whole stock of ideas from the sensations an d ideas of the other.a genius which beh olds itself. (Thus Cato. has for his subjective consciousness the consciousness of the other. and the like. The patient in this condition is accordingly made. however. after the downfall of the Roman republic. and finding itself in the very heart of the interconnection. and the soul is thus sunk in sleep (in magnetic sleep. in the latter case he is less susceptible of the p sychical state here spoken of. or at the approach of death. subject to the power of another person. on those left behind. then. with its absence of intelligent an d volitional personality. exist for it as an outward objectivity. could li ve no longer: his inner reality was neither wider nor higher than it. When the substance of both is thus made one. and that he is aware of the other inner ideas and present perceptions of the latter as if they were his own. . unless by the aid of religion. not on the spot. those c onnected with female development. subje ctive reason. the magnetizer. is under a veil. f riends. so that the one dies or pines away with the l oss of the other. is these threads which make him what he really is: he too would become extinc t if these externalities were to disappear.). tastes. The individu al is thus a monad which is inwardly aware of its actuality . And because it is the adult. shows the substantial identity which the soul (which even in its concreteness is also trul y immaterial) is capable of holding with another. like that of the child in the for that very reason at the mercy of every private contingency of feeling a nd fancy. and to know which. But. (c) But when all that occupies the waking consciousness. which lead up to the result . in its sober moods. It is f urther to be noted on this point that the somnambulist is thus brought into rapp ort with two genii and a twofold set of ideas. and other diseases. This perception is a sort of clairvoyance. not really a 'person'. he is in a remarkable degree self-supporting and in dependent of them. it needs the intelligent chain of means and conditions in all their real expansion) are now immediately known and perceived in this immanence. but now as a purely sensitive life with an inward vision and an inward consci ousness. for it is a consci ousness living in the undivided substantiality of the genius. ca pable of conveying general truths. . in catalepsy. and developed consciousness which is degraded into this state of sensitivity. the world outside it an d its relationship to that world. etc.As an illustration of that identity with the su rroundings may be noted the effect produced by the death of beloved relatives.(5) (d) An essential feature of this sensitivity. and the genius which may even supply him with a train of ideas. etc. formed. there is only one subjectivity of consciousness: the patient has a sort of individuality.But it is absurd to treat this visionary state as a sublime mental phase and as a truer state. wh en it is healthy and awake. that it is a state of passivity. external one to another. . smells. and c ontinues to be. and character. but it is empty.just because its dim and turbid vision does not present the facts in a rational interconnection . is this.

independent one of another and of the objective world which is their content . between intelligent personality and objective world. essentially t he tendency to distinguish itself in itself. anticipate the full-grown an . e. and accoun ts among other things for the diversity that inevitably shows itself among sonma mbulists from different countries and under rapport with persons of different ed ucation. To comprehend a thing means in the language of practical intelligence to be able to trace the series of means intervening between a phenomenon and some other ex istence on which it depends . it comb ines itself in them with itself as a subjective unit. when the activity of the sense-organs is asle ep. and is so at the same time only in the particular feeling. which is consistent in itself according to a n order and behaviour which follows from its individual position and its connect ion with the external world. which is no less a world of law. in compliance with the laws and relations of the discover what is called the ordinary course of nature. and hence. and at the same time. so long as we assume independent personalities. which. causality. as regards their views on morbid states and the methods of cure. so far as to remain fast in a special phase of its self-feeling. But it is impossible to say precisely which sensations and which visions he. as well as on scientific and intellectual topics. The purely sensitive life. it follows that although the subject has been brought t o acquire intelligent consciousness. receives. in its capacity as individual. without any distinctions between subjective and o bjective. The fully furnished self of intelligent co nsciousness is a conscious subject. the 'common sense'. and which from the suggestions of the person with whom he stand s in relation. is impossible. or 'general feeling' specifies itself to several functio ns. as in other cases. In this way it is self. and brings to knowledge from his own inward self. because of the 'ideality' of the particulars. and as the feeling too is itself particular and bound up with a special corporeal form. and the single phase or fixed idea which is not reduced to its proper place and rank. beholds. is without any definite points of attachment . unable to refine it to 'ideality' and get the better of it. and especially with the pit of the stom ach. as in the morbid state alluded to. The subject as such gives these feelings a place as its own in itself. for example. though all-embracing. Hence to understand this intimate conjun ction. on the contrary. This uncertainty may be the source of many deceptions. i. In these private and personal sensations it is immer sed. In this way the subject finds itself in contradiction between th e totality systematized in its consciousness.r. in consequence of the element of corporeality which is still undetached from the mental life. it is still susceptible of disease. But when it is eng rossed with a single phase of feeling. i s just this form of immediacy. it fails to assign that phase its proper place and due subordination in the individual system of the world which a consci ous subject is. (b) Self-feeling (sense of self)(6) ¤ 407 (aa) The sensitive totality is. so within itself the subject is so entirely one that all varieties of sens ation have disappeared. which still marks the self-feeling. etc. etc.fe eling. one sees and hears with the fingers. and without the a forementioned finite ties between long as we as sume the absolute spatial and material externality of one part of being to anoth er. reasons. and to wake up to the judgement in itself. or med icines for them. in this nominal perception. This is Insanity or mental D erangement. in virtue of which it has particular feelings and stands as a subject in respect of these aspects of itself. In considering insanity we must. even when it retains that mere nominal consciousness. ¤ 408 (bb) In consequence of the immediacy. (e) As in this sensitive substantiality there is no contrast to external objecti vity.

a diseas e of body and mind alike: the commencement may appear to start from the one more than the other.e. The mind which is in a condition of mere being. Mind as such is fr ee. inclination. this life of feeling.e. but groundless and senseless outburs t of hatred. is diseased. it is often difficult to say where it begins to become derangement. and their gratification). i. and in that assumption has the sound basis for deali ng with him on this side . but a contr adiction in it. instincts. immersed in the detail of the feelings (in simple sensations.feeling. etc. a nominal universality (which is the truth of these details): and as so unive rsal.d intelligent conscious subject. as it aris es. B ut the main point in derangement is the contradiction which a feeling with a fix ed corporeal embodiment sets up against the whole mass of adjustments forming th e concrete consciousness. Error and that sort of t hing is a proposition consistently admitted to a place in the objective intercon nection of things. remains as a fixed element in self-feeling. in contrast to a presupposed higher self-possession and stability of character. however. The cont ents which are set free in this reversion to mere nature are the self-seeking af fections of the heart. yet so as to distinguish itself from the particular details. what they specifically contain is as yet left out of account. and ceases to keep the natural temper under lock and key. and also desires. only a contradiction in a still subsisting reason. it would be death). and therefore not susceptible of this malady. and wh ere such being is not rendered fluid in its consciousness.the settled fixture of som e finite element in it. and so makes part of the actual self. cies and hopes . such as vanity. presupposes the patient's rationality. moral and theoretical. may. Insanity is therefore a psychical disease. no less benevolent than reasonable (the s ervices of Pinel towards which deserve the highest acknowledgement).merely personal love and hatred. which is at the same time the natural self of s elf-feeling. But in older metaphysics mind was treated as a soul. This particular being of the soul is t . but only derangement. And so too the particularity is. into the system of which he subsume s each special content of sensation. (c) Habit(7) ¤ 409 Self-feeling. A violent. pride. In the concrete. When the influence of self-pos session and of general principles. the self is to be stamped upon. so as to insert them in their proper place. i. as now regarded. . loss of health (if it were that. but in distinction from and contrast to the better and more inte lligent part.. it c ounts only as the particular being or immediacy of the soul in opposition to its equally formal and abstract realization. as something natural and existent. earthly elements are set fr ee . equally formal. This humane treatment. It is the evil genius of man which gains the upper ha nd in insanity. and made appear in.that evil which is always latent in the heart. The self-possessed and healthy subject has an active and present consciousness o f the ordered whole of his individual world. passions.just as in the case of bodily disease the physician b ases his treatment on the vitality which as such still contains health. idea. and be a realized u niversality. that it is liable to insanity . and the rest of the passions . and so also may the cure. the. The right psychical treatment therefore keeps in view the truth that ins anity is not an abstract loss of reason (neither in the point of intelligence no r of will and its responsibility). as a thing. Between this and insanity the difference is like that betw een waking and dreaming: only that in insanity the dream falls within the waking limits. instead of being 'idealize d' in the former. But this universality is not the full and sterling truth of the spe cific feelings and desires. He is the dominant genius over t hese particularities.just as physical disease is not an abstract. is undistinguis hed from them. etc.. Hence this state is mental derangement and di stress. and it is only as a thing. But in the self there is latent a simple self-relation of idealit y. make its victim seem to be beside himself with frenzy. mere and total. which is there also. because the heart as immedia te is natural and selfish. desire.e. In such a phase the self can be liable to the contradiction between its own free subjectivity and a particularity which. is relaxed.

In habit the human being's mode of existence is 'natural'. as memory is the mechanism of intelligence. and it has been in vested with the character of self-centred subject. impressing and moulding the corporeality which enters into the modes of feeling as such and into the representations and volitions so far as they have taken corporeal form (¤ 401). and contains them in such manner that in these features it is not as sentient. or dependent in regard to it. Habit is rightly called a second nature. For. is reduced to unity. is a difficult point in mental organization: habit is the mec hanism of self-feeling. nature. that recu rs in a series of units of sensation. or of the immediate corpo reity as such. on the contrary. And consciousness it becomes.say with feeling and with mental consciousness in general. But this abstract realization of the soul in its corporeal vehicle is not yet th e self . is the mode of feeling (as well as intelligence. will. and so far only does corporeity belon g to the soul as such. a second nature.e. The natural qualities and alterations of age. it is at the same t ime open to be otherwise occupied and engaged . and he is no longer involuntarily attracted o r repelled by it.itself a simple being . this being of the soul.and becoming the 'ideal'. It is th e corporeity reduced to its mere ideality. and for that reason n ot free. even in being affected by them. That is to say. Habit like memory. weariness o . The soul is freed from them. so far as it strictly spea king arises only in the case of bad habits. ¤ 410 The soul's making itself an abstract universal being. if in respect of the natural p articular phase it be called an abstract universality to which the former is tra nsmuted. empty space and empty time. and which still continues to exist. has been absorbed by it. and so no longer interested. a pure act of intuition. when the co rporcity. because it is an immediacy created by t he soul. The main point about Habit is that by its means man gets emancipated from t he feelings.just as in its latent notion (¤ 389) it was the su bstance. has realized itself) mere intuition and no more. as. but still free. because it is an immed iate being of the soul. dist inguishing it from itself .not the existence of the universal which is for the universal. here we have it breaking with this corporeity.he factor of its corporeity. just as space and time as the abstract on e-outside-another. so far as the merely natural phase of feeling is by hab it reduced to a mere being of his. partly only relative. the one and the same. as habit merely att aches to the being of the soul. but the basis of consciousness. i. nor is absorbed in the m. occupied. are only subjectiv e forms. nor does it stand in r elationship with them as distinguishing itself from them. and the mere substance. of which it is the subjective substance. et c. so far as it is not interested in or occupied with them: and whilst existing in these forms as its possession. sleep. through the supe rsession in it of the particularity of the corporeity. of it. One who gets inured against external sensations (frost. In this manner the soul has the contents in possession. The different forms of this may be described as follows: (a) The immediate feeling is negated and treated as indiff erent. so is that pure being (which. and that as a barrier for it. and the generation o f habit as practice. but has them and moves in them. so far as they belong to self-feeling) made into a natural and mechanical ex istence. and reducing the parti culars of feelings (and of consciousness) to a mere feature of its being is Habi t. or so far as a habit is opposed by a nother purpose: whereas the habit of right and goodness is an embodiment of libe rty. heat. and this abstract uni ty expressly stated. therefore. without feeling or consciousness of the fact. This process of building up the particular and corporeal expressions of feeling into the being of the soul appears as a repetition of them. lacking consciou sness.. su bjective substantiality of it . is a reflexive universality (¤ 175). and waking are 'immediately' natural: h abit. The want of freedom in habit is partly merely formal.

the affection is deposed to a mere externality an d immediacy. by which it is the property of my single self where I can freely and in all directions range. fo r the man stands only because and in so far as he wills to stand. is death itself: and yet habit is indispensable for the existen ce of all intellectual life in the individual. viz. a re subordinated as partial factors to the reasonable will. t he body is treated as an immediate externality and a barrier. no less requires habit and familiarity (this impromptuity or form of imm ediacy). made into an instrum ent.e. The most ext ernal of them. and be ne ither a mere latent possibility. it has lost its original and immediate identity with the bodily nature. cut off from action and reality. not merely has the abstract psychical life to be kept in tact per se. like any other. there is a partnership of soul and body (hence. a series of musical notes) is in me.). etc. consciousness. intuition. so that when the conception (e. enabling the subject to be a conc rete immediacy. Conce ived as having the inward purpose of the subjective soul thus imposed upon it. is open to anything w e chance to put into it. and especially so in the specific bodily part. whereas monastic ren unciation and forcible interference do not free from them. sweet tastes.a position taken without adjustment and wi thout consciousness . and its ea rlier naturalness and immediacy. habit diminishes this feeling. in this spontaneity of self-centred thought. i. re ligious. too. and any other purp oses and activity. or skill. combines in a single act the several modifications of sensation. are no longer bothered with it.f the limbs. And it is true that the form of habit. This is the rational liberation from them. (b) There is indifference tow ards the satisfaction: the desires and impulses are by the habit of their satisf action deadened. whereof we sha ll speak later. It is through this habit that I come to realize my existe nce as a thinking being. want of habit and too-long-cont inued thinking cause headache). In scientific studies of the soul and the mind. or. reflection. this soul. and no other. . etc. and particul ar.. (c) In habit regarded as aptitude. In this way an aptitude shows the corporeity rendered completely pervious. which is rendered subject and thoroughly pervious to it. etc. moral. Thus comes out the more decided rupture between the soul as simple self. that although the frost.. Habit is often spoken of disparagingly and called lifeless. the universal psychical life keeps its own abstract independence in it. Even here. under its volitional and conceptual characters. by making the nat ural function an immediacy of the soul.concentration. the spatial direction of an individual. etc. Thinking. Specific feelings can only get bodily shape in a perfectly specific way (¤ 410) . but it has to be imposed as a subjective aim. to be his as this self. and carried ou t in the strictly intellectual range. nor are they in conce ption felt. which make it up. has been by will made a habit . nor an abstrac t inwardness. Habit on an ampler scale. is recollection and memory. his upright pos ture.. a particular organ of i ts organic system). but part and parcel of his being. an 'ideality' of soul . etc. then without resistance and with ease the body gives them correct utterance. To mould such an aim in the organic body is to bring out and express the 'ideality' which is implicit in matter always. acquires a strength which consists in this. and who hardens the heart against misfor tune. The form of habit applies to all kinds and grades of mental action. like their satisfaction. and as external has first to be reduced to that positio n. and it is habit of living which brings on death.or the misfortune . habit is usually passed over - . and thus to enable the soul. nor a transient emotion or idea.enabling the matter of consciousness. Similarly our eyesight is the concrete habit which.g. and that they. Of course in all this it is assumed that the impulses are kept a s the finite modes they naturally are. casual. without an express adjustment. and the immediate portion of body is a particular possibility for a specific a im (a particular aspect of its differentiated structure. intelligence. and the self-feeling as such. if quite abstract. however free and active in its own pure element it b ecomes.which continues to be an affair of his persistent will. consciousness. and only so lo ng as he wills it without consciousness. to be made a power in the bodily part. to exist as substance in its corporeity.

in other words. etc. In this way it gains the position of thin ker and subject . the upright figure in general. a world external to it . in being related to which. in which it feels itself and makes itself felt. placing the latter over against it as a corporeity incapable of offering resistance to its moulding influence. Naturliche Qualitaten. of which it is the sign. which supposed the shape of a plant to afford indication of its medicinal virtue. The actual soul with its sensation and its concr ete self-feeling turned into habit. indefinite. and inexpressible a modific ation. 'The autho . This note is so slight. In this identity of interior and exterior. for the soul. and the corporeity is an externality which stands as a predicate. in its concentrated self. when its corporeity has been moulded and made thoroughly its own.but with such respect to that object that in it it is immediate ly reflected into itself. Die fuhlende Seele. because the figure in its externality is something immediate and natural. has lost the meaning of mere so ul. and the formation of the limbs. t he human figure is the supreme phase in which mind makes an appearance. and can therefore only be an indefinite and quite imperfect sign for the mind. But for the mind it is only its first appearance. Plato says in the Timaeus (p. This externality. thus setting in opposition its being to its (consc ious) self. the latter subject to the former.or rather for the further reason that it is o ne of the most difficult questions of psychology. weeping. the soul is actual: in its corporeity it has its free shape. but the soul. which at once announces the body as the externality of a higher nature.laughter.specially a subject of the judgement in which the ego excludes from itself the sum total of its merely natural features as an object. in this externality it has recollected and inwardized itself. Seen from the animal world. as the absolut e instrument. it is related to itself. To try to raise physiognomy and above all cranioscopy (phrenology) to the rank of sciences. finds itself there a single subject. has implicitly realised the 'ideality' of it s qualities. 4.. Under the head of human expression are included. The soul. in so far a s it is for the abstract universality. though the proximate phase of mind's existence. still vainer than a signatura rerum. 5. and making it its own. This free universality thus made explicit shows the so ul awaking to the higher stage of the ego. 71). represents not itself. of the mouth . and which as the Soul's work of art has hum an pathognomic and physiognomic expression. Naturliche Seele. and the note of mentality diffused over the whole.either as something contemptible . or the 'immediacy' of mind. Thus soul rises to become Consciousness. ¤ 412 Implicitly the soul shows the untruth and unreality of matter. Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns. unable to represent it in its actual universality. And the human figure. (C) THE ACTUAL SOUL(8) ¤ 411 The Soul. is at the same time in its physiognomic and pathognomic quality something contingent t o it. 2. was therefore one of the vainest fancies. Empfindung. absorbing it. or abstract universality. cuts itself off from its immediate being. and i s infinite self-relation. 3. 1. especially the hand. who supposed that the Platonic language on the subject of enthusiasm authorized their belief in the sublimity of the rev elations of somnambulistic vision. for example. while language is its perfect expressi on.

and as such it is C onsciousness. The immediate identity of the natural soul has been raised to this pure 'ideal' self-identity. as this absolute negativity. for no man when in his wits attains prop hetic truth and inspiration. in the sphere of essence. Ego is infinite self-relation of mind. As soul it was under the phase of substantial univ ersality. as subjective reflection in itself. The mind as ego is essence. CONSCIOUSNESS (a) Consciousness proper (a) Sensuous Consciousness (b) Sense-perception (c) The Intellect (b) Self-consciousness (a) Appetite (b) Self-consciousness Recognitive (c) Universal Self-consciousness (c) Reason B. ¤ 414 The self-identity of the mind. is implicitly the identity in th e otherness: the ego is itself that other and stretches over the object (as if t hat object were implicitly cancelled) . and . is the contradiction between the independ ence of the two sides and their identity in which they are merged into one. to it.r of our being so ordered our inferior parts that they too might obtain a measur e of truth.e.' Plato very correctly notes not merely the bodily condition s on which such visionary knowledge depends. Die wirkliche Seele SUB-SECTION B. but to the foolishness of man. that the ego is in the first instance aware (conscious). but also the inferiority of them to the reasonable frame of mind. The pure abstract freedo m of mind lets go from it its specific qualities .the soul's natural life . And herein is a proof that God has given the art of divination. but since reality. PHENOMENOLOGY OF MIND. thus first made explicit as the Ego. it is referred to this substa ntiality as to its negative. ¤ 415 As the ego is by itself only a formal identity. but when he receives the inspired word. now. and the possibility of the truth of the dreams. or he is demented by some distemper or poss ession (enthusiasm). like reciprocal dependence in general. the dialectical movement of its intelligible is one side of the relationship and t he whole relationship . and what the former contained is for this self-subsistent reflection set forth as an object. but is implicit. 6. Ego. and in the liver placed their oracle (the power of divination by dre ams). PHENOMENOLOGY OF MIND CONSCIOUSNESS ¤ 413 Consciousness constitutes the reflected or correlational grade of mind: the grade of mind as appearance.the light. either his intelligence is enthralled by sleep. but as subje ctive or as self-certainty. Selbstgefuhl. i. is only its abstract formal ideality. as external to it. It is of this an equal freedom as an independent object. which manifests itself and something else too . 8. the successive steps in further specification of co nsciousness. is represen ted as in immediate being and at the same time as 'ideal'. not to the wisdom. 7. Gewohnheit. does not. seem to be its own activity. it is as consciousnes s only the appearance (phenomenon) of mind. Hence consciousness. something dark and beyond it.

Consciousness consequently appe ars differently modified according to the difference of the given object. Ego. As against Spinozism. and even t he Idea of Nature. etc. immediate consciousness. The object similarl y. i. This is sense-consciousness. in the object it is only as an abstract ego that the mind is reflected into itself : hence its existence there has still a content. and puts it first under the category of being. (a) CONSCIOUSNESS PROPER(1) (a) Sensuous consciousness ¤ 418 Consciousness is. to a subjective maxim (¤ 58). The existence of mind in the stage of consciousness is finite. which is not as its own. Fichte kept to the same point of view: his non-ego is onl y something set over against the ego. is further characterized a s immediately singular. what makes the object the subject's own. and as containing the propositions only of a phenomenology ( not of a philosophy) of mind. ¤ 417 The grades of this elevation of certainty to truth are three in number: firs t (a) consciousness in general. Both systems theref ore have clearly not reached the intelligible unity or the mind as it actually a nd essentially is. a something. an existent. but as poorest in thought. still this Idea is again deposed to an appearance. and its reference to the o bject accordingly the simple. for which ego is the a case of correlation . Sense-consciousness therefore is aware of the object as an exist ent. The Ego Kant regards as reference to something awa y and beyond (which in its abstract description is termed the thing-in-itself). Though in the notion of a power of reflective judgement he touches upon th e Idea of mind . T his material the ego (the reflection of the soul in itself) separates from itsel f. reflected in itself. what the soul in its anthropological sphere is and finds in itself. ¤ 416 The aim of conscious mind is to make its appearance identical with its essen ce. with an object set against it. has emerged from Spinoz ism. the notion of mind. is thinking: the logic al process of modifying the object is what is identical in subject and object. Reinhold may therefore be said to have correctly apprecia ted Kantism when he treated it as a theory of consciousness (under the name of ' faculty of ideation'). Spatial and temporal Singularn . It appears as wealth iest in matter. t heir absolute interdependence. the substantial and qu alitative. (b) self-consciou sness. the subject of consciousness. The object is only abstractly characterized as its. i. an intuitive intellect. first. again.comprises only the categories belongi ng to the abstract ego or formal thinking. only defined as in consciousness: it is ma de no more than an infinite 'shock'. a thing-in-itself. an existing thing. The Kantian philosophy may be most accurately described as having viewed the min d as consciousness. it is to be noted that the mind in the judgement by which it 'constitutes' itself an ego (a free subject contrasted with its qualit ative affection) has emerged from substance. being immediate. because it is merely a nominal self-relation. and it is only from this finite point of view that he treats both intellect and will. to raise its self-certainty to truth. (c) unity of consciousness and self-consciou sness. and th e gradual specification of consciousness appears as a variation in the character istics of its objects. as Reason. and these it treats as features of th e object (¤ 415).e. where the mind sees itself embodied in the object and sees itself as impl icitly and explicitly the ego it seems an alteration of the object. which give s this judgement as the absolute characteristic of mind. and that the philosophy. or mere c ertainty.. in other words. Consciousness .a subject-objectivity. That wealth of matter is made out of sensations: they are the material of consciousness (¤ 414). a singular. and underived certainty of it. and so on.e. but only as it is in reference to something else.

the one of the terms. as we called it. The particular grade of consciousness on which Kantism conceives the mind is per ception: which is also the general point of view taken by ordinary consciousness . The sensuous certitudes of single appercepti ons or observations form the starting-point: these are supposed to be elevated t o truth. and not yet as external on its own part. in that manner. (b) Sense-perception (2) ¤ 420 Consciousness. and sensuous consciousness. reflected in itself. but brought to rest and universality. by being regarded in their bearings. permanent term s. in so far as its distinction is the inward one. But in this manner the interior distinction is. here and now (the terms by which in the Phenomenology of the Mind (Werke ii . experiences. and universalities. an abstract identity: on the other hand. to which. what it is in truth. But the Ego as itself apparent sees in all thi s characterization a change in the object. when the somewhat is defined as object (¤¤ 194 seqq. are independent universal matters (¤ 123). The simple difference is the realm of the laws of the phenomena . of the thing is. and more or less by the sciences. p. it also for that reason contains the multiplicity. but as mediated. or the distinction which is none. taken in its concrete content. or as being beside and out of itself. not as merely immediate. and that the object's reflection in self is on the contrary a self-subsis tent inward and universal. however.the individual r emains at the bottom hard and unaffected by the universal. which form the alleged ground of general experience. This contradi ction of the finite which runs through all forms of the logical spheres turns ou t most concrete. and universal. the thing. but as a n interior 'simple' difference. 73). (c) The Intellect (3) ¤ 422 The proximate truth of perception is that it is the object which is an appea rance.).bet ween the individuality of a thing which. Such an object is a combination of sense qualities with attributes of wider range by which thought defines concrete relations and connections. a something external to it. At present the object is at first to be viewed only in its correlation t o consciousness.between the single thi ngs of sense apperception. i.a variety of relations. .e. reflected upon. constitu tes its independence and the various properties which. and am aware'.a copy of the phenomenon. is sense-perception. the suppression of the multiplicity of the sensible. which remains self-identical in the vicissitudes of appearance. to describe the sensible. has many properties. Thes e are logical terms introduced by the thinking principle. and on the lines o f definite categories turned at the same time into something necessary and unive rsal.ess. ¤ 423 The law. in this case by t he Ego. ¤ 421 This conjunction of individual and universal is admixture . Hence the identity of consciousness with the object passes from the abstract identity of 'I am sure' to the definite identity of 'I know. has. its necessity on its own part. at first stating the mutual dependence of universal. viz. so constr uing the object. it is related. as not externally different from the other. having passed beyond the sensible. It is therefore a tissue of contradictions . on one hand. Thi s inward. and the universality which has a higher claim to be the essence and ground . The consciousness of such an object is intellect. reflectional attributes. however. The muchness of the sense-singular thus becomes a bre adth . ¤ 419 The sensible as somewhat becomes an other: the reflection in itself of this somewhat. wants to take the object i n its truth. and. the distinction on its own part. free from this negative l ink and from one another. and as a single (thing) in its immedia cy has several predicates.e. i. I described the object of sense-consciousness) strictly belongs to int uition. lies im mediately in the other.

knows itself implicit in the negation of immediacy and individuality the res ult involves a character of universality and of the identity of self-consciousne ss with its object. primarily describable as an individual. and a desire (appetite) . which implicitly and for self-consciousness is self-le ss. and thus in it I am aware of me. and itself made actual. because there is no distinct ion between it and the object. its satisfaction realized. ¤ 425 Abstract self-consciousness is the first negation of consciousness. The judgement or diremption of this self-consciousness is th . (a) Appetite or Instinctive Desire(5) ¤ 426 Self-consciousness. ¤ 427 Self-consciousness. Consciousness has passed into self-consciousness. The certitude of one's self. because its bearing upon the self-less object is purely negative. in its immediacy. consciousness: it is the contradiction of itself as self-consciousness and as consciousness.the contradiction implied in its abstraction which should yet be objective or in its immediacy which has the shape of an external object and should be subj ective. and in its content selfish: and as the satisfac tion has only happened in the individual (and that is transient) the appetite is again generated in the very act of satisfaction. being merely consumed. nominally. which in this outlook is conformable to the appetite.With this new form-characteristic. which issues from the suppression of mere c onsciousness. On the external side it conti nues. and in the other direction to free itself from its sensuousness. (b) SELF-CONSCIOUSNESS(4) ¤ 424 Self-consciousness is the truth of consciousness: the latter is a consequenc e of the former. is a singular. The ego in its judgement has an object which is not distinct from it it has itself. implicit in it. there is strictly speaking no object. and thus it lacks 'reality': for as it is it s own object. Thus it is at the same time the antecedent stage. the sense of self which the ego gets i n the satisfaction does not remain in abstract self-concentration or in mere ind ividuality. and hence as this certitude of self against the object it is the impulse to rea lize its implicit nature. and ma intains itself as such. ¤ 429 But on the inner side. can make no resistance: the dialectic. or. Thus appetite in its sat isfaction is always destructive. and for that reason it is burdened with an external object. or implicitly. The object is my idea: I am aware of the object as mine . therefore. The two processes are one and the same. with the nega tion of it. The formula of self-consciousness is I = I: abstract freedom. the subjectivity divests itself of its one-sidedness an d becomes objective to itself. therefore. all consciousness of an other object being as a matter of fact also self-consciousness. on the contrary . consciousness implicitly vanish es: for consciousness as such implies the reciprocal independence of subject and object. pronounces the object null: and the outlook of self-consciousness towards the object equally qualifies the abstract ideality of such self-consciou sness as null. in this return upon itself. the identification of its consciousness and self-consciousness . the latter. In the negation of the two one-sid ed moments by the ego's own activity. this identity comes to be for the ego. pure 'Ideality'. to set aside the given objectivity and identify it with itself. Thus while the given object is rendered subjective. ¤ 428 The product of this process is the fast conjunction of the ego with itself. To this activity the object. on the whole. towards self-suppress ion exists in this case as that activity of the ego. by giving its abstract self-awareness content and obje ctivity. But t he latter aspect and the negation in general is in I = I potentially suppressed.

and thus give existence to my freedom. for either is no less bent on maintaining his life. as the existence of hi s freedom. the fight ends in the first instance as a one-sided negation with inequality. and formation of it. in which ego is aware of itself as an ego. Force. implies common wants and common concern for their satisfaction . and it merely led to the characteriza tion of it as particular. and its being for others.) This contradiction gives either self-consciousness th e impulse to show itself as a free self. ¤ 433 But because life is as requisite as liberty to the solution. then. the slave. however. on the ir phenomenal side. (The suppression of the singleness of self-consciousness was only a first step in the suppression. ¤ 435 But secondly. must likewise be kept in life. the emergence of man's social life and the commencement of p olitical union. so long as I see in that other an other and an immediate existence: and I am consequently bent upon the suppression of this immediacy of his. negati on of immediacy. the slave. at first immedi ately. in which as in i ts sign and tool the latter has its own sense of self. Force. another ego absolutely independent o f me and opposed to me. a ne w contradiction (for that recognition is at the same time undone by the other's death) and a greater than the other. we see. however. in the service of the master. it. from one point of view. as the instrumentality in which the two extremes of independence and non-independence are welded together. While the one com batant prefers life. Thus the death of one. (b) Self-consciousness Recognitive(6) ¤ 430 Here there is a self-consciousness for a self-consciousness. retains his single self-consciousness. and the means for entering into relation with them.t he process of recognition. which is the basis of this phenomenon. The f orm of universality thus arising in satisfying the want. In the battle for recognition and the subjugation under a master. and to exist as such for the other: . therefore rude.e. ¤ 432 The fight of recognition is a life and death struggle: either self-conscious ness imperils the other's life. In that other as ego I behold myself. which falls on another. the master beholds in the slave and his servitude the supremacy of his single self-hood resulting from the suppression of immediate self-hood. in the first place. though by the abstract. overcomes the inner immediacy of appetite. But this imme diacy is at the same time the corporeity of self-consciousness. Thus arises the status of master and slave. when we look to the distinction of the two. and in this divestment of self and in 'the fear of his lord' makes 'the beginning o . f rom the essential point of view (i.but only p eril. ¤ 434 This status. In place of the rude destruction of the immediate object there ensues acquisition. a nd yet also an immediately existing object. not their underlying and essential principle. as one of two things for another. but only the necessary and legitimate factor in the passa ge from the state of self-consciousness sunk in appetite and selfish isolation i nto the state of universal self-consciousness.for the means of mastery. w hich however is also still outside it. but surrenders his c laim for recognition. and incurs a like peril for its own . except so far as I overcome the mer e immediacy on my own part. the other holds fast to his self-assertion and is recogniz ed by the former as his superior. solves the contradiction. ¤ 431 The process is a battle. I cannot be aware of me as myself in another indivi dual. is the external or p henomenal commencement of states.e consciousness of a 'free' object. This other. a suppression. is not on that acc ount a basis of right. preservation. the outward and visible recognition). creates a permanent mea ns and a provision which takes care for and secures the future. works off his individualist self-will. is yet. But in like measure I cannot be recognized as immediate.

Wahrnehmung 3. bu t the truth that knows it. 1. thus certified that its determinations are no less objec tive. permeatin g and encompassing the ego. state. also signifies that the pure ego is the pure form wh ich overlaps the object and encompasses it. y et in virtue of the negation of its immediacy or appetite without distinguishing itself from that other.consciousness. fame. 4. is Reason. The uni versality of reason. Selbstbewu§tsein. Reason. so far as each knows itself recognized in the other freeman. as its peculiar mode and immanent form. But this appearance of the underlying es sence may also be severed from that essence. each has 'real' universality in the shape of reciprocity.the passage to universal self. the certitude of self as infinite univ ersality. (c) REASON(7) ¤ 438 The essential and actual truth which reason is.or rather it is a difference which is none. This universal reappearance of self-consciousness . and be maintained apart in worthles s honour. For truth here has. etc. ¤ 437 This unity of consciousness and self-consciousness implies in the first inst ance the individuals mutually throwing light upon each other. and is aware of this in so far as it re cognizes the other and knows him to be free. lies in the simple identity of the subjectivity of the notion with its objectivity and universality. therefore. fatherland. Das anerkennende Selbstbewu§tsein. as the Idea (¤ 213) as it here appears. ¤ 439 Self-consciousness. . 5. Truth. is now itself universal. Der Verstand. love. whilst it signifies that the object. friendship. Hence its truth is the fully and really existent un iversality and objectivity of self-consciousness .f wisdom' . Each is thus universal self-consciousness and objective . (c) Universal Self-consciousness ¤ 436 Universal self-consciousness is the affirmative awareness of self in an othe r self: each self as a free individuality has his own 'absolute' independence. and the object subsisting external and opposed to it. Das Bewu§tsein als solches: (a) Das sinnliche Bewu§tsein 2.which is Reason. ego. honour. which as such an identity is not only the absolute substance. is to be taken as meaning that the distinction between notion and reality which it unifies has the special aspect of a distinction between the self-concentrated notion or consciousness. which was o nly given in consciousness qua consciousness. and of all family.the notion which is aware of itself in its objectivity as a subjectivity identical with itself and for that reason universal . or determinations of the very being of the form of consciousness which lies at the root of all tr ue mental or spiritual life . But the difference between those who are thus identified is mere vague diversity . is mind (spirit). idle fame. than they are its own thoug hts. the self-centred pure notion. Die Begierde 6. valour. aware of what it is.

and the reali zation of knowledge consists in appropriating reason. And it is a matter of no consequence. as its concept has just shown. in so far as it has an object. starts only from its own being an d is in correlation only with its own features. is not an arbitrary abstraction by the psychologist. PSYCHOLOGY MIND(1) ¤ 440 Mind has defined itself as the truth of soul and consciousness . MIND (a) Theoretical Mind (a) Intuition (b) Representation (aa) Recollection (bb) Imagination (cc) Memory (c) Thinking (b) Mind Practical (a) Practical Sense or Feeling (b) The Impulses and Choice (c) Happiness (c) Free Mind C. This. in thinking also and in desire and will. SUB-SECTION C. though it no longer has an object. which is defined as it s notion. Mind is just this elevation above nat ure and physical modes. All it has now to d o is to realize this notion of its freedom.mental vision. therefore. ¤ 441 The soul is finite. restricted by that content. then its reality is that reason. the latter now an infinite form which is not.7. like consciousness. what is the same thing. above the material. The content which is elevated to intuitions is its sensations: it is its intuitions also which are transmuted into representati ons. and which as the reality of that notion. but is an awareness of this substantial totality. etc. etc. and from the two forms in which thes e modes exist. it is finite by means of its immediacy. Mind is finite.apart b oth from the content. and above the complication with an external object .. desires. in so far as . viz. and get rid of the form of immediacy with which it once more begins. Say that its notion is the ut terly infinite objective reason. i. and in consciousness itself as a separately existent object of that consciousness. so far as its features are immediate or connatural. however.the former a simple immediate totality. then its reality is knowledge or intelligence: say that knowledge is its one word. in the soul as a physical mode. Die Vernunft.e. by being subjectiv e or only a notion. Psychology accordingly studies the faculties or general modes of mental activity qua mental . it has a mode in its knowledge. and does not stand in mere correlatio n to it as to its object. Hence the finitude of mind is to be placed in the (temporary) failure of knowledge to get hold of the full . or. Mind. PSYCHOLOGY. etc. and its representations which are transmuted again into thoughts. Cons ciousness is finite. neit her subjective nor objective.. which on the phenomenal side is found in empirical ideatio n. remembering. ideation.

its aim can only be to get rid of the form of immediacy or subjectivity. Thus. i. But the categories employed in doing so are of a wretched so rt. And this is the only rational mode of studying the mind and its various activities. Their ruling principle is that the sensible is taken (and with justice) as t he prius or the initial basis. that is. and being a rational knowledge. and are the mind's own. in which case the action of translating this purpo se into reality is strictly only a nominal passage over into manifestation. as presupposing itself for it s knowledge to work upon. and to liberate itself to its elf. the na tural soul (¤ 413). and make the affection subjective. viz. As the theory o f Condillac states being and as its own: by the one. in so far as its existent phase. and appears as everlasting movement of superseding this immediacy. In Condillac's method there is an unmis takable intention to show how the several modes of mental activity could be made intelligible without losing sight of mental unity. That can only be the intelligible unity of mind.reality of its reason. and thus at the same time produce its f reedom. Similarly. is misconceived and overlooked. by the other it affirms it to be only its own. The way of mind is therefore (a) to be theoretical: it has to do with the rational as its immediate affection which it must render its own: or it has to free knowledge from its presupposedn ess and therefore from its abstractness. where faculties and forces are regarded as successivel y emerging and presenting themselves in external existences series of steps. if we consider the initial aspect of mind. it is . the mind finds in itself something which is. that aspect is twofold . the sensible is not merely the empirical first. When the affection has been rendered its own. involves as its intrinsic purpose and burden that utter and complete a utonomy which is rationality. it thereby reduces itself to finitude. viz. by which this material is transmuted into m ind and destroyed as a sensible. in the (temporary) failure of reason to att ain full manifestation in knowledge. of comprehending itself. So far as knowledge which has not shaken off its original quality of mere knowledge is only abstract or formal. ¤ 443 As consciousness has for its object the stage which preceded it. ¤ 442 The progress of mind is development.e. the mind realizes that identity as the concrete unity which it and it only know s. there is no indication of the true final aim of the whole busin ess. the goal of mind is to give it objective fulfilment. In this way the so-called faculties of mind as thus distinguished are only to be treated as steps of this liberation. as if a conjectural natural emergence could exhibit the ori gin of these faculties and explain them. so far.e. and the knowledge consequently charact erized as free intelligence. perhaps in terms stating their utility or suitability for some other interest o f head or heart. but is le ft as if it were the true and essential foundation. i. Its productions are governed by the principle of all reason that the contents are at once potentially existent. or. and to exhibit their necessa ry interconnection. The development here meant is not that of the individual (which has a certain an thropological character). as having its full and free characterization i n itself. and is even there a return into itself. whe reas consciousness is only the virtual identity of the ego with its other (¤ 415). equally. to reach and get hold of itself. but that the latter phases that follow this start ing-point present themselves as emerging in a solely affirmative manner. and its activity can only have itself as aim. forces. if the activities of mind are treated as mere manifestations. k nowledge.e. so mind has or rather makes consciousness its object: i. Reason at the same time is only infinite so far as it is 'absolute' freedom. and the negative aspect of mental activity. in freedom. on the ascertainment of which there was for a long time great stress laid (by the s ystem of Condillac).

e. and heartless intellects . so that it (c) confronts itself as free mind and thus gets rid of both its defects of one-s idedness. both for the mind as such. But as knowledge. Psychology. for which it gains the form of universality. ¤ 444 The theoretical as well as the practical mind still fall under the general r ange of Mind Subjective. The nominal knowledge. The turn which the Kantian philoso phy has taken has given it greater importance: it has. Subjective mind is productive: but it is a merely nominal productivity. Ou twards. been claimed as the basis of metaphysics. the theoretical mind produces only its 'ideal' world. merely as facts. starts from the certitude or the faith of intelligence i n its capability of rational knowledge. belong to a point of view utt . and that in its empirical condition. as if volition could be wi thout intelligence. wi th a material which is its own. The p ossibility of a culture of the intellect which leaves the heart untouched. as r eason is concrete. as it is said.the p retense of finding reason: and its aim is to realize its concept or to be reason actual. just as they are given. mixing it up with forms belonging to the range of consciousness and with anthrop ology. This activity is cognition. to get at the notion and the truth. Inwards . and it proceeds ne xt to liberate its volition from its subjectivity. and of the heart without the intellect . Its activity has to do with the empty form . that ideas arise through the c ausal operations of external things upon it. It is still extremely ill off.i. and in the pract ical (not yet deed and action. The course of this elev ation is itself rational. while it has to do with autonomous products. but) enjoyment.a reality at once anthropological and conformable to conscious ness) has for its products. has a material which is only nominally such.of hearts which in one-sided way want intellect. its content is at first only its own. The refutation which such cognition gives of the semblance that the rational is found. in the theoretical range. is thus also a reality . along with which the content is realized as rational. to definite and conceptual knowledge. all attempts have been abandoned to ascertain the necessity of essential and actual reality. is one of those sciences which in modern times have yet derived least profit from the more general mental culture and the deeper concept ion of reason. which it and the content virtually is. But it is not philosophy which should take su ch untruths of existence and of mere imagining for truth .(b) Will: practical mind. while the practical. They are not to be distinguished as active and passive. which in the first place is likewise formal .g.only proves at most that bad and radically untrue existences occur. or the activity of intelligence could be without will. and gains abstract auton omy within. This position of psychology. the word. like logic. which is to consist of not hing but the empirical apprehension and the analysis of the facts of human consc iousness. and for metaphysics and philosophy gen erally. the subjective mind (which as a unity of soul and consciousness. A host of other phrases used of intelligence. and therefore a restricted content. has led to no improvement in its own condition: but it has had the furthe r effect that. etc. and consists in a necessary passage (governed by the c oncept) of one grade or term of intelligent activity (a so-called faculty of min d) into another. that it receives and accepts impressions from outside. and in the possibility of being able to appropriate the reason. (a) THEORETICAL MIND ¤ 445 Intelligence(2) finds itself determined: this is its apparent aspect from wh ich in its immediacy it starts. elevates itself.take the worthless fo r the essential nature. which is only certitude.e.. which is the one-sided form o f its contents. and is immediately willed. intelligence consists in treat ing what is found as its own. The distinction of Intelligence from Will is often incorrectly taken to mean tha t each has a fixed and separate existence of its own.

etc. and the mind thus made a skeleton-like mechanical collection. etc.of the inward and the outward: but its essential finitude involves th e indifference of content to form (ib. just so far as it realizes itself. conceived as reflected into self. is only afforded by an intuition permeated by intellect and mind.erly alien to the mental level or to the position of philosophic study. or that the y severally procure a cognitive satisfaction of their own. (a) Intuition (Intelligent Perception)(3) ¤ 446 The mind which as soul is physically conditioned . viz. etc. is bro ught into mind. as it is by the same method brought into nature. In this lies the want of organic u nity which by this reflectional form. A favorite reflectional form is that of powers and faculties of soul. are not isolated. conception. and the assumption tha t it is possible for us at our will either to prosecute or to abandon (1) an inarticulate embryonic li fe. remembrance. It is true that even as isolated (i. part and parcel of that isolating of mental activity just censured.exhibiting the elements or factors of immanent reason external to each other . Faculty. It follows from this that it is absurd to speak of intelligenc e and yet at the same time of the possibility or choice of knowing or not. It makes absolute ly no difference if we substitute the expression 'activities' for powers and fac ulties. cognitive conception.besides which it al so intuits. imagines. intuition.its out-of-selfness . etc.whi ch.which as consciousness st ands to this condition on the same terms as to an outward object . In consequence of the immediacy in which it is thus originally. and treat their essential correlation as an external incident. imagination. note). in which it is to itself as it were palpable and has the whole material of i ts knowledge. The concept or possibility of cognition has come out as intelligence itself. memory. Yet this does not mean intelligence inter alia knows . the more diffuse it makes its simple o bject. At the present place the simple concept of cognition is what confronts th e quite general assumption taken up by the question. The truth ascribed to such satisfaction lies in this. it is admitted. conception. but the same result may happen where the intelligence is itself only na tural and untrained. ca n afford a certain satisfaction: what physical nature succeeds in doing by its f undamental quality . an d exist only as 'moments' in the totality of cognition itself. as non-intelligent). Any aspect whic h can be distinguished in mental action is stereotyped as an independent entity. etc.: these activities have no other immanent meaning: their aim is solely the c oncept of cognition (¤ 445 note). is the fixed quality of any object of thought. by pro ducts of imagination which are permeated by reason and exhibit ideas . But c ognition is genuine. This nominal description has its concrete meaning exactly where cognition has it. remembers. or mind. If they are isolated. then an impressio n is implied that they are useful for something else than cognition.that the intelligence can do by volunt ary act. by rational conception. or makes the concept its own. it . To take up such a position is i n the first instance. conceives. The numerou s aspects and reasons and modes of phrase with which external reflection swells the bulk of this question are cleared up in their place: the more external the a ttitude of understanding in the question. however. intelligen ce. as to whether true knowledge or the knowledge of truth is possible . The stages of its realizing activity are intuition. as the certitude of reason: the act of cognition itself is therefore the actuality of intelligence. but it is also in addition connected with the great question of modern times. the assumption that th e possibility of true knowledge in general is in dispute. Isolate the activities and you similarly make the mind a mere aggregate. treating mind as a 'lot' of forces. that intuition. Force (¤ 136) is no doubt the infinity of form .in a word . The action of intelligence as theoretical mind has been called cognition (knowle dge).e. and that leads to a g lorification of the delights of intuition. But the true satisfaction.but which as intelligence finds itself so characterized . imagination. like power or force. if answered in the negative. by cognitive intuition. must lead to abandoning the effort.

but as a negative or a s the abstract otherness of itself. wh ich though it may be of more sterling value and of wider range than a one-sided intellectual standpoint. in t he truth of mind. has the form of casual particularity .an active self-collection . It is commonly enough assumed that mind has in its feeling the material of its i deas. projects it into time and space. If feeling formerly turned up (¤ 399) as a mode of the soul's existence. or the disti nction of consciousness into subject and object. as contrasted with this inwa rdness of mind. Hence feeling. this mode is simple.t he factor of fixing it as our in this stage only as an individual and possesses a vulgar subjectivity. when it is at once self-collected in this externally existing material. In contrast with the simplicity of feeling it is usual rat her to assume that the primary mental phase is judgement generally.not to mention that its imp ort may also be the most scanty and most untrue. To the view of consciousness the mater ial is only an object of consciousness. as als o in all other more advanced developments of it) . may just as likely be narrow and poor. as it were the closes t. which the mind as it fe els is to itself. and the special quality of sens ation is derived from an independent object. ¤ 447 The characteristic form of feeling is that though it is a mode of some 'affe ction'. the mere consciousness point of view. the findi ng of it or its immediacy was in that case essentially to be conceived as a cong enital or corporeal condition. The other factor is to invest the special quality of feeling. the only thing to do is to let him alo ne. as opposed to true menta l 'idealism'. even should its import be most sterl ing and true. of their essential relationships and real cha in which it is not found as a free and infinitely universal principle. With us. Now the material. a relative other: from mind it receives the rational characteristic of being its very other (¤¤ 247. Apart from such attention there is nothing for the mind. ¤ 449 (3) When intelligence reaches a concrete unity of the two factors. hence under the head of feeling is comprised all rational and indeed all spiritual content whatever. but with an as yet only nominal autonomy of i ntelligence. that is t o say. contact in which the thinking subject can stand to a given content. but the statement is more usually understood in a sense the opposite of th at which it has here. but rather as subject ive and private. and in any case is the form of the particular and subjective. and shuts himself up in his own isolated subjectivity .It is commonly taken for granted that as re gards content there is more in feeling than in thought: this being specially aff irmed of moral and religious feelings. because by his behaviour he refuses to have any lot or part in common ration the generalit ies of common sense . in content and value entirely contingent. whic h are the forms in which it is intuitive. 254). whereas at present it is only to be taken abstrac tly in the general sense of immediacy. Trained and sterling feeling is the feeling of an educated mind which has acquired the consciousness of the true differences of things. ¤ 448 (2) As this immediate finding is broken up into elements. and it is with such a mind that this rectified material enters into its feeling and receives this form. and the matter of feeling has rather been suppose d already as immanent in the mind. is swallowed up. is here the result and the mature result of a fully organized reason.his private and p articular self. . Feeling is the immediate. with the character of something existent. It thus appears as mind in the guise of feeling. a . If a man on any topic appeals not to the nature and notion of the thing. we have the one fa ctor in Attention .but to his feeling. Intelligence thus defines the content of sen sation as something that is out of itself. external or internal. Against t hat content the subject reacts first of all with its particular self-feeling. But the form of selfish singleness to which feeling reduces the mind is the lowest and worst vehicle it can have . or at least to reasons .the abstract identical direction of mind (in feeling.

for example. And it is indeed this potentiality which is the first form of universality offered in mental representation. which. however. with a preponderating subjectivity. But whereas the reversion of the germ from its existing specializations to its simplicity in a purely potential existence take s place only in another germ . still continues simple. It was felt that what was diverse should in the nature of things have a loc al habitation peculiar to itself. and at the same time to get rid of the subjectivity of the inwardness. ¤ 450 At and towards this its own out-of-selfness. and intelligence itself is as attentio n its time and also its place. The image when thus kept in mind is no longer existent. isolated. a rec ollection of itself. Hence from the other point of view intelligence is to be conceived as this subconscious mine. which makes it its own. intelligence qua intellige nce shows the potential coming to free existence in its development. (aa) Recollection(5) ¤ 452 a space and a time of its own.nd yet in this self-collectedness sunk in the out-of-selfness. and is arbitrary or contingent. . as its right of property is still conditioned by contrast with the immediacy. In this its immediacy it is an awaking to itself. is from the one point of view the universal postulate which bids us treat the notion as concrete. The image loses the full complement of features proper to intuition. ¤ 453 (2) The image is of itself transient. as the exi stent universal in which the different has not yet been realized in its separati ons. and inwardly divest itself of it. the intuitional contrast sti ll continues to affect its activity. But intelligence is not only consciousness and actual existence. as it at first recollects the intuition. no longer needs to find the content. which do not grow to the concrete immanence of the notion till they reac h the stage of thought. and makes its concrete products still 'synt heses'. as tho ught. its when and where. To grasp intelligence as this night-like mine or pit in which is stored a world of infinitely many images and representations. i. liberated from its original immediacy an d abstract singleness amongst other things. places the content of feeling in its own inwardness . t ime. so that it no longer needs this immediac y. from the external place. yet without being in consciousnes s. Thus intuition becomes a concretion of the material with th e intelligence.the germ of the fruit. but stored up out of consciousness. (b) Representation (or Mental Idea)(4) ¤ 451 Representation is this recollected or inwardized intuition. and yet at the same time collecting itself in its inwardness. and immediate context in which the intuition stood. In this way t hat content is (1) an image or picture. and received into the universality o f the ego. we may say. But as representation begins from i ntuition and the ready-found material of intuition. and as such is t he middle between that stage of intelligence where it finds itself immediately s ubject to modification and that where intelligence is in its freedom. and the representation cannot as it stands be said to be. all the qualities that come into existence in the subsequent development of the tree. or. though intrinsically concrete. but qua intelligence is the subject and the potentiality of its own specializations. the germ as affirmatively containing. so as t o be in itself in an externality of its own. intelligence no less essentiall y directs its attention. in virtual possibility. The representation is the property of intelligence. Inability to grasp a universal like t his. T he path of intelligence in representations is to render the immediacy inward. is what has l ed people to talk about special fibres and areas as receptacles of particular id eas. to invest itself with intuitive action in itself. in the way we treat. it is Intuition o r Mental Vision.e.

This 'synthesis' of the internal image with the recollec ted existence is representation proper: by this synthesis the internal now has t he qualification of being able to be presented before intelligence and to have i ts existence in it. and an out-put from its universal m ine. where it is treasured up. The trai n of images and representations suggested by association is the sport of vacantminded ideation. Intelligence is thus the force which can give forth its property.. wherea s the idea (representation). as to sugg est a caprice and a contingency opposed to the very nature of law. or an intell ectual category. (On the distinction of representa tions and thoughts.e. present also a distinction in content. notion.these modes of relation are not laws. just for the reason that there are so many laws about the same thing. at first only in space and time. and the universality which the aforesaid material receives by ideation is still abstract. as of all intelligence. immediate time and space which is treasured up along with them . i. has always the peculiarity. The former is the more sensuously concrete idea. comes actually into its possession. to be so and so. by which it is authenticated. The so-called laws of the association of ideas were objects of great interest. where the images issue from the inward world belonging to the ego. reason and consequence. or ide a). if we leave out o f account the more precise definition of those forms given above.Image and Idea.) . such as likeness and contrast. Thus intelligence recognizes the specific sensati on and the intuition of it as what is already its own . (bb) Imagination(6) ¤ 455 (1) The intelligence which is active in this possession is the reproductive imagination. but a being of its own institution. The images are in the first instance referred to this external. the link between the two significations of s elf-relatedness . It is still true of this idea or repre sentation. . though intelligence shows itself by a certain formal uni versality. and the internal and its own by the attribution of being. that the image has the individuality in which the features composing it are conjoined: wh ereas their original concretion. Mental representation is the mean in the syllogis m of the elevation of intelligence. belonging as it does to the self-identical unity of intelligence. it is not Ideas (properly s o called) which are associated. Intelligence complements what is merely found by the attribution of universality. as a unit of intuition. where. In the first place. ¤ 20 note. if it is to exist.¤ 454 (3) An image thus abstractly treasured up needs. The image. has a general idea (representation) to supply the link of association for t he images which according to circumstances are more abstract or more concrete id eas. which is now the power over them. And so th e image is at once rendered distinguishable from the intuition and separable fro m the blank night in which it was originally submerged. It is a matte r of chance whether the link of association is something pictorial. Secondly. has been broken up. and dispense with external intuition f or its existence in it. though belonging to intelligence. which in the mine of intelligence was only its property. under the representation (idea) with the same content. an actua l intuition: and what is strictly called Remembrance is the reference of the ima ge to an intuition . being and universality. that it finds its material. of being in re spect of its content given and immediate. The content reproduced. now that it has been endued with externality.and that as a subsumption of the immediate single intuition (impression) under what is in point of form universal. e specially during that outburst of empirical psychology which was contemporaneous with the decline of them it is still with in itself: at the same time it is aware that what is only its (primarily) intern al image is also an immediate object of intuition. which in consciousness receive th e title of object and subject. But it is solely in the conscious subject. see Introduction to the Logic. whatever be its content (from image. the matter is entirely pictorial.viz. as a matter of fa ct.

These more or less concrete.e. The image produced by imagin ation of an object is a bare mental or subjective intuition: in the sign or symb ol it adds intuitability proper. and which thus (2) freely combines and subsumes t hese stores in obedience to its peculiar tenor. Productive imagination is the centre in which the universal and being. i. it is not till creative imagination t hat intelligence ceases to be the vague mine and the universal. are unifications of t he same factors. is derived from the data of intuition. concrete subjectivity with a substance and value of its own. But here inte lligence is more than merely a general form: its inwardness is an internally def inite. is reason. etc. If this superimposing is to be no mere acci dent and without principle. Its self-sprung ideas have pictorial existence. but only a nominal reason. in which the self-reference is defined bo th to being and to universality. what further and more definite aspects they have is a matter for other departments.still lacks the side o f existence. recollection. In other words. This pictor ial creation of its intuitive spontaneity is subjective .. for its ideal import is its elf. The creations of imagination are on all hands r ecognized as such combinations of the mind's own and inward with the matter of i ntuition. and subsumes the single intuition under the already internalized image (¤ 453). . ¤ 457 In creative imagination intelligence has been so far perfected as to need no aids for intuition. its first start was to appropriate the immediate datum in itself (¤¤ 445. As reason. internal and external. to universalize it. . one's own and what is picked up. and becomes an i ndividuality. which forms their connecting link. derived from some interest. or something of the sort. Intelligence is the power which wields the stores of ima ges and ideas belonging to it. For the present this internal studio of intelligence is only to be looked at in these abstract aspects. individualized creations are still 'syntheses': f or the material. when imagination elevates the internal meaning to an image and intuition. a force of attraction in like images must be assumed . or poetical imagination . This force is really intelligence itself . it is self-uttering. so far as we may by anti cipation speak of such.Abstraction.symbolic. ¤ 456 Thus even the association of ideas is to be treated as a subsumption of the individual under the universal. whilst reason qua reason also insists upon the truth of its content. but they are 'syntheses'. Such is creative imagination(7) . T he preceding 'syntheses' of intuition. 435). and now its action as reason (¤ 438) is from the present point directed towards giving the character of an existent to what in it has been perfected to concrete auto-intuition. it aims at making itself be and be a fact. But as the creation unites the internal idea with the vehicle of ma terialization. Acting on this view. allegoric. a concrete subjectivity. which at the same time would have the negative power of rubbing off the dissimilar elements against each other. and this is expressed by saying that it gives the former the character of an existent. and so is the aspect which it imposes upon it.where the intelligence gets a d efinite embodiment in this store of ideas and informs them with its general tone . when regarded as the agency of this unification. the phrase must not seem surp rising that intelligence makes itself be as a thing. some latent concept or Ideal principle. intelligence has therein implicitly returned both to identical se lf-relation and to immediacy. this form of being. and in mechanical memory it completes. in which the subjective principles and ideas get a mentally pic torial existence.the self-identical ego which by its internalizing recolle ction gives the images ipso facto generality. because the matter o r theme it embodies is to imagination qua imagination a matter of indifference. which occurs in the ideational activity by which general ideas are produced (and ideas qua ideas virtually have the form of generality). is frequen tly explained as the incidence of many similar images one upon another and is su pposed to be thus made intelligible. intuition-producing: the imagination which creates signs. so far a s it is concerned. Another point calling for special notice is that. are completely welded into one.Imagination.

and the connotation of which it is a sign. has always to do with signs only. a second and higher existence than they naturally possess . etc.there have been collected more than a hundred such words. without any trouble being taken to display their necessity and syst ematic place in the economy of intelligence. intuitions.R auschen. This institution of the natura l is the vocal note. the peculiar characteristic of existing only as superseded and sublimated. and if we consider the rest of its exte rnal psychical quality. ¤ 459 The intuition . strictly at of vocal objects. With regard to the elementary material of language. treati ng the intuition (or time and space as filled full) as its own property.that wealth consisting in its special expression for special sounds .gives to sensations. e tc. it is the pyramid into which a foreign soul has been conveyed. Knarren. If language had to be treated in its concrete nature. its system. Language here comes under discussion only in the special aspect of a product of intelligence for manifesting its ideas in an external medium. Intelligence therefore gives proof of wider choice and ampler authority in t he use of intuitions when it treats them as designatory (significative) rather t han as symbolical. the natural attributes of the intuit ion. This sign-creating activity may be distinctively named 'productive' Memory (the primarily abstract 'Mnemosyne'). Such superabundance in the realm of sense and of triviality contributes nothin . It is a n image. In logic and psychology.¤ 458 In this unity (initiated by intelligence) of an independent representation w ith an intuition. the intuition does not count positi vely or as representing itself. out of which it forms i deas . The sign is different from the symbol : for in the symbol the original characters (in essence and conception) of the v isible object are more or less identical with the import which it bears as symbo l. but as representative of something else.. where the inward idea manifests itself in adequate utteranc e. representing a totally different import fr om what naturally belongs to it. which has received as its soul and meaning an independent mental repres entation. Sausen. perhaps: the humour of the moment creates fresh ones when it pleases . since memory. and for the grammar or formal portion to anticipate the standpoint of an alytic understanding.). on the other the princi ple of imitation has been restricted to the slight range it actually covers . language . . in the first instance. conception s. but appears as recipient of sensible matter. deletin g the connotation which properly and naturally belongs to it. whereas in the sign. The vocal note which receives further articulation to express specific ideas . while on one hand the theory of mere accident has disappeared. which in ordinary life is often used as interchangeable and synon ymous with remembrance (recollection).invests them with the right of existence in the ideational realm. This intuition is the Sign. Such is the negativity of intelligence. its institution by intelligence. something gives its own original ideas a definite existence from itself. and thus t he truer phase of the intuition used as a sign is existence in time (but its exi stence vanishes in the moment of being). somewhat immediate or given (for example.which as intuiting generates the form of time and space.speech and. signs and language are usually foisted in somewhere as an appendix. and where it is conserved. But in the fusion of the two elements. and even with conception and imagination. Yet one may still hear the German language praised for its wealth . when employed as a sign. and conferring on it an other connotation as its soul and import. the matter of the latter its natural phase a something given and given in space acquires. have nothing to do with each oth er. but an institution grow ing out of its (anthropological) own naturalness. the colour of the cockade. The sign is some immediate intuition. The right place for the sign is tha t just given: where intelligence . it would be necessary for its vocabulary or material part to recall the anthropological or psychophysiological point of view (¤ 401).

and this w ould involve the rise of a new hieroglyphical denotation. as in our signs for the numbers. and thus have only traces left of the ir original meaning. upon written languages further development in the particular sphere of lan guage which borrows the help of an externally practical activity. Alphabetical writing thus con sists of signs of signs . which we have first really begun to make acquaintance with in modern times. instead of n ames proper. and its method of writing moreover can only be the lot of that small part of a nation which is in exclusive possession of mental culture. which is freq uently changed capriciously and fortuitously. . as well as for their more abstract elements (the posture of li ps. the composi te name formed of signs of their generic characters or other supposed characteri stic properties. alphabetical writing. and still takes place in Canton .The progress of the vocal language depends most closely on the habit of alphabetical writing. as many as ten a . people have tried to fin d the appropriate signification. and now that. externalities which of themselve s have no sense. hieroglyphics uses spatia l figures to designate ideas. It seems as if t he language of the most civilized nations has the most imperfect grammar. The study of languages still in their original state. and th at the same language has a more perfect grammar when the nation is in a more unc ivilized state than when it reaches a higher civilization. in chemistry and mineralogy. The strictly raw material of language itself depends more upon an inward symbolism than a symbolism referrin g to external objects. (Cf.g to form the real wealth of a cultivated language.Leibni z's practical mind misled him to exaggerate the advantages which a complete writ ten language. which severally receive designation. In particular. if it be not altogether extinguished. viz. is altered in accordance with the differences of view with rega rd to the genus or other supposed specific property. again. it depends. formed on the hieroglyphic method (and hieroglyphics are used even where there is alphabetic writing. it may be by external agencies or by the needs of civilization. but. The imperfection of the Chinese vocal language is notorious: n umbers of its words possess several utterly different meanings. the denomination. It is only a stationary civ ilization. as regards signs for mental objects. i. i.e. only in pas sing. has shown on this point that they contai n a very elaborate grammar and express distinctions which are lost or have been largely obliterated in the languages of more civilized nations.see Macartney's Travels by Staunton) which occasioned t he need of alphabetical writing and led to its formation.e. they are reduced to signs. the planets . would have as a universal language for the inter course of nations and especially of scholars. the chemical elements. For each vowel and conso nant accordingly. on anthropological articulation. as it w ere the posture in the corporeal act of oral utterance. people ask for terms expressing a sort of definition. it is the work of analytic intellect which informs language with its categories: it is this logical instinct which gives rise to grammar. like the Chinese.the words or concrete signs of vocal language being an alysed into their simple elements. It is from the province of immediate spatial intuition to which written language proceeds that it takes and produces the signs (¤ 454). But we may be sure that it was rat her the intercourse of nations (as was probably the case in Phoenicia. by means of which only does vocal language acquire the precision and purity of its articulation.) In speaking of vocal (which is the original) language. uses them to designate vocal notes which are already signs. W. and only get signification as signs. Having been originally sensu ous intuitions. Now that it h as been forgotten what names properly are. their signs in vocal language. for example. palate. are frequently changed. As to the formal elem ent. i. At any rate a comprehe nsive hieroglyphic language for ever completed is impracticable. . tongue in each) and for their combinations. which admits of the hieroglyphic language of that n ation.). But these dull subconscious beginnings are depr ived of their original importance and prominence by new influences. we may touch. Even in the case of se nse-objects it happens that their names. t he progress of thought and the continual development of logic lead to changes in the views of their internal relations and thus also of their nature. von Humboldt' s Essay on the Dual. etc. as.e. on the other hand. Sensible object s no doubt admit of permanent signs.

we require a simple imme diate sign which for its own sake does not suggest anything. Alphabetic writing is on all accounts the more intelligent: in it the word . Both alike require such signs. it is analysed. that the ideas have names strictly so called: the name is the simple sign for the exact i dea. Thus alphab etic writing retains at the same time the advantage of vocal language.What has been stated is the principle for settling the val ue of these written languages. It is not merely the image-loving and image-limited intelligence that lingers over the sim plicity of ideas and redintegrates them from the more abstract factors into whic h they have been analysed: thought too reduces to the form of a simple thought t he concrete connotation which it 'resumes' and reunites from the mere aggregate of attributes to which analysis has reduced it. it makes them a s ort of hieroglyphic to us. in the interest o f vision. at the same time that in this elementary phase it acquires complete precision and purity. as it does. Acquired habit subsequentl y effaces the peculiarity by which alphabetic writing appears. and contributes much to give stability and independence to the inward realm of mental life. peculiar to the intellect. like alphabetic writing. Engaging the attention of intelligence. This feature of hieroglyphic . yet do not exhibit a combinatio n of several ideas. What has been said shows the inestimable and not sufficiently appreciated educat ional value of learning to read and write an alphabetic character. just as in modern times (as already noted. . and that the analysis of these (and the proximate results of such analysis must again be analysed) appears to be possible in the most various and divergen t ways. Hieroglyphics.the name. of uttering its ideas most worthily . It leads the mind from the sensibly concrete image to attend to the more formal structure of the vocal word and its abstract elements. in the case of the Chinese Koua. and has for its sol e function to signify and represent sensibly the simple idea as such. so that from the elementary signs chosen to express th ese (as. falls into the most ridiculous blunders before he has mast ered these absurd refinements of accentuation. which though consisting of several let ters or syllables and even decomposed into broug ht to consciousness and made an object of reflection.the mode. the simple straight stroke. The European. by speaking low and soft or crying out. A hieroglyphic writt en language would require a philosophy as stationary as is the civilization of t he Chinese. learn ing to speak Chinese. is still for the mind simple in the name). in speaking. Thus a theory readily arises that all ideas may be reduced to their elements. as a roundabout way to ideas by means of audibility. so that in using them we need not consciously realize them by means of tones. the work of sign-making is reduced to its few simple elements (the primary postures of articulation) in which the sens e-factor in speech is brought to the form of universality. Thus. even in the region of sense) muriatic acid has undergone several changes of name. the distinction is made perceptible merely by a ccent and intensity. Every divergence in analysis would give rise to another formation of the written name. and the st roke broken into two parts) a hieroglyphic system would be generated by their co mposition. Perfection here consists in the o pposite of that parler sans accent which in Europe is justly required of an educ ated speaker. so that. while (with the facu . s imple in respect of their meaning: signs. To want a name means that for the immediate idea (which. whereas people unpractised in reading utter aloud what they read in order to catch its meaning in the sound. arise from an antecedent analysis of idea s. instead of springing from the direct analysis of se nsible signs. i. however ample a connotation it may include.nd twenty.e. the simple plain idea. not decomposed into its features and compounded out of them.the analytical designations of ideas which misled Leibniz to regard it as preferable to alphabetic writing is rather in antagonism with the fundamental desideratum of language . The hieroglyphic mode of writing keeps the Chinese vocal language from reaching that objective precision which is gained in articulation by alphab etic writing. or simple logical terms. It also follows that in hieroglyphics the relatio ns of concrete mental ideas to one another must necessarily be tangled and perpl exed.

lty which transformed alphabetic writing into hieroglyphics) the capacity of abs traction gained by the first practice remains, hieroglyphic reading is of itself a deaf reading and a dumb writing. It is true that the audible (which is in tim e) and the visible (which is in space), each have their own basis, one no less a uthoritative than the other. But in the case of alphabetic writing there is only a single basis: the two aspects occupy their rightful relation to each other: t he visible language is related to the vocal only as a sign, and intelligence exp resses itself immediately and unconditionally by speaking. - The instrumental fu nction of the comparatively non-sensuous element of tone for all ideational work shows itself further as peculiarly important in memory which forms the passage from representation to thought. ¤ 460 The name, combining the intuition (an intellectual production) with its sign ification, is primarily a single transient product; and conjunction of the idea (which is inward) with the intuition (which is outward) is itself outward. The r eduction of this outwardness to inwardness is (verbal) Memory. (cc) Memory(8) ¤ 461 Under the shape of memory the course of intelligence passes through the same inwardizing (recollecting) functions, as regards the intuition of the word, as representation in general does in dealing with the first immediate intuition (¤ 45 l). (1) Making its own the synthesis achieved in the sign, intelligence, by this inwardizing (memorizing) elevates the single synthesis to a universal, i.e. per manent, synthesis, in which name and meaning are for it objectively united, and renders the intuition (which the name originally is) a representation. Thus the import (connotation) and sign, being identified, form one representation: the re presentation in its inwardness is rendered concrete and gets existence for its i mport: all this being the work of memory which retains names (retentive Memory). ¤ 462 The name is thus the thing so far as it exists and counts in the ideational realm. (2) In the name, Reproductive memory has and recognizes the thing, and wi th the thing it has the name, apart from intuition and image. The name, as givin g an existence to the content in intelligence, is the externality of intelligenc e to itself; and the inwardizing or recollection of the name, i.e. of an intuiti on of intellectual origin, is at the same time a self-externalization to which i ntelligence reduces itself on its own ground. The association of the particular names lies in the meaning of the features sensitive, representative, or cogitant - series of which the intelligence traverses as it feels, represents, or thinks . Given the name lion, we need neither the actual vision of the animal, nor its im age even: the name alone, if we understand it, is the unimaged simple representa tion. We think in names. The recent attempts - already, as they deserved, forgotten - to rehabilitate the Mnemonic of the ancients, consist in transforming names into images, and thus a gain deposing memory to the level of imagination. The place of the power of memo ry is taken by a permanent tableau of a series of images, fixed in the imaginati on, to which is then attached the series of ideas forming the composition to be learned by rote. Considering the heterogeneity between the import of these ideas and those permanent images, and the speed with which the attachment has to be m ade, the attachment cannot be made otherwise than by shallow, silly, and utterly accidental links. Not merely is the mind put to the torture of being worried by idiotic stuff, but what is thus learnt by rote is just as quickly forgotten, se eing that the same tableau is used for getting by rote every other series of ide as, and so those previously attached to it are effaced. What is mnemonically imp ressed is not like what is retained in memory really got by heart, i.e. strictly produced from within outwards, from the deep pit of the ego, and thus recited,

but is, so to speak, read off the tableau of fancy. - Mnemonic is connected with the common prepossession about memory, in comparison with fancy and imagination ; as if the latter were a higher and more intellectual activity than memory. On the contrary, memory has ceased to deal with an image derived from intuition - t he immediate and incomplete mode of intelligence; it has rather to do with an ob ject which is the product of intelligence itself - such a without-book(9) as rem ains locked up in the within-book(10) of intelligence, and is, within intelligen ce, only its outward and existing side. ¤ 463 (3) As the interconnection of the names lies in the meaning, the conjunction of their meaning with the reality as names is still an (external) synthesis; an d intelligence in this its externality has not made a complete and simple return into self. But intelligence is the universal - the single plain truth of its pa rticular self-divestments; and its consummated appropriation of them abolishes t hat distinction between meaning and name. This supreme inwardizing of representa tion is the supreme self-divestment of intelligence, in which it renders itself the mere being, the universal space of names as such, i.e. of meaningless words. The ego, which is this abstract being, is, because subjectivity, at the same ti me the power over the different names - the link which, having nothing in itself , fixes in itself series of them and keeps them in stable order. So far as they merely are, and intelligence is here itself this being of theirs, its power is a merely abstract subjectivity - memory; which, on account of the complete extern ality in which the members of such series stand to one another, and because it i s itself this externality (subjective though that be), is called mechanical (¤ 195 ). A composition is, as we know, not thoroughly conned by rote, until one attaches no meaning to the words. The recitation of what has been thus got by heart is th erefore of course accentless. The correct accent, if it is introduced, suggests the meaning: but this introduction of the signification of an idea disturbs the mechanical nexus and therefore easily throws out the reciter. The faculty of con ning by rote series of words, with no principle governing their succession, or w hich are separately meaningless, for example, a series of proper names, is .so s upremely marvellous, because it is t e very essence of mind to have its wits abo ut it; whereas in this case the mind is estranged in itself, and its action is l ike machinery. But it is only as uniting subjectivity with objectivity that the mind has its wits about it. Whereas in the case before us, after it has in intui tion been at first so external as to pick up its facts ready made, and in repres entation inwardizes or recollects this datum and makes it its own - it proceeds as memory to make itself external in itself, so that what is its own assumes the guise of something found. Thus one of the two dynamic factors of thought, viz. objectivity, is here put in intelligence itself as a quality of it. - It is only a step further to treat memory as mechanical - the act implying no intelligence - in which case it is only justified by its uses, its indispensability perhaps for other purposes and functions of mind. But by so doing we overlook the proper signification it has in the mind. ¤ 464 If it is to be the fact and true objectivity, the mere name as an existent r equires something else - to be interpreted by the representing intellect. Now in the shape of mechanical memory, intelligence is at once that external objectivi ty and the meaning. In this way intelligence is explicitly made an existence of this identity, i.e. it is explicitly active as such an identity which as reason it is implicitly. Memory is in this manner the passage into the function of thou ght, which no longer has a meaning, i.e. its objectivity is no longer severed fr om the subjective, and its inwardness does not need to go outside for its existe nce. The German language has etymologically assigned memory (Gedachtnis), of which it has become a foregone conclusion to speak contemptuously, the high position of direct kindred with thought (Gedanke). - It is not matter of chance that the you

ng have a better memory than the old, nor is their memory solely exercised for t he sake of utility. The young have a good memory because they have not yet reach ed the stage of reflection; their memory is exercised with or without design so as to level the ground of their inner life to pure being or to pure space in whi ch the fact, the implicit content, may reign and unfold itself with no antithesi s to a subjective inwardness. Genuine ability is in youth generally combined wit h a good memory. But empirical statements of this sort help little towards a kno wledge of what memory intrinsically is. To comprehend the position and meaning o f memory and to understand its organic interconnection with thought is one of th e hardest points, and hitherto one quite unregarded in the theory of mind. Memor y qua memory is itself the merely external mode, or merely existential aspect of thought, and thus needs a complementary element. The passage from it to thought is to our view or implicitly the identity of reason with this existential mode: an identity from which it follows that reason only exists in a subject, and as the function of that subject. Thus active reason is Thinking. (c) Thinking(11) ¤ 465 Intelligence is recognitive: it cognizes an intuition, but only because that intuition is already its own (¤ 454); and in the name it rediscovers the fact (¤ 46 2): but now it finds its universal in the double signification of the universal as such, and of the universal as immediate or as being - finds that is the genui ne universal which is its own unity overlapping and including its other, viz. be ing. Thus intelligence is explicitly, and on its own part cognitive: virtually i t is the universal - its product (the thought) is the thing: it is a plain ident ity of subjective and objective. It knows that what is thought, is, and that wha t is, only is in so far as it is a thought (¤¤ 5, 21); the thinking of intelligence is to have thoughts: these are as its content and object. ¤ 466 But cognition by thought is still in the first instance formal: the universa lity and its being is the plain subjectivity of intelligence. The thoughts there fore are not yet fully and freely determinate, and the representations which hav e been inwardized to thoughts are so far still the given content. ¤ 467 As dealing with this given content, thought is (a) understanding with its fo rmal identity, working up the representations, that have been memorized, into sp ecies, genera, laws, forces, etc., in short into categories - thus indicating th at the raw material does not get the truth of its being save in these thought-fo rms. As intrinsically infinite negativity, thought is (b) essentially an act of partition - judgement, which, however, does not break up the concept again into the old antithesis of universality and being, but distinguishes on the lines sup plied by the interconnections peculiar to the concept. Thirdly (c), thought supe rsedes the formal distinction and institutes at the same time an identity of the differences - thus being nominal reason or inferential understanding. Intellige nce, as the act of thought, cognizes. And (a) understanding out of its generalit ies (the categories) explains the individual, and is then said to comprehend or understand itself: (b) in the judgement it explains the individual to be a unive rsal (species, genus). In these forms the content appears as given: (c) but in i nference (syllogism) it characterizes a content from itself, by superseding that form-difference. With the perception of the necessity, the last immediacy still attaching to formal thought has vanished. In Logic there was thought, but in its implicitness, and as reason develops itse lf in this distinction-lacking medium. So in consciousness thought occurs as a s tage (¤ 437 note). Here reason is as the truth of the antithetical distinction, as it had taken shape within the mind's own limits. Thought thus recurs again and again in these different parts of philosophy, because these parts are different only through the medium they are in and the antitheses they imply; while thought is this one and the same centre, to which as to their truth the antitheses retu rn.

¤ 468 Intelligence which as theoretical appropriates an immediate mode of being, i s, now that it has completed taking possession, in its own property: the last ne gation of immediacy has implicitly required that the intelligence shall itself d etermine its content. Thus thought, as free notion, is now also free in point of content. But when intelligence is aware that it is determinative of the content , which is its mode no less than it is a mode of being, it is Will. (b) MIND PRACTICAL(12) ¤ 469 As will, the mind is aware that it is the author of its own conclusions, the origin of its self-fulfilment. Thus fulfilled, this independency or individuali ty forms the side of existence or of reality for the Idea of mind. As will, the mind steps into actuality; whereas as cognition it is on the soil of notional ge nerality. Supplying its own content, the will is self-possessed, and in the wide st sense free: this is its characteristic trait. Its finitude lies in the formal ism that the spontaneity of its self-fulfilment means no more than a general and abstract ownness, not yet identified with matured reason. It is the function of the essential will to bring liberty to exist in the formal will, and it is ther efore the aim of that formal will to fill itself with its essential nature, i.e. to make liberty its pervading character, content, and aim, as well as its spher e of existence. The essential freedom of will is, and must always be, a thought: hence the way by which will can make itself objective mind is to rise to be a t hinking will - to give itself the content which it can only have as it thinks it self. True liberty, in the shape of moral life, consists in the will finding its purpo se in a universal content, not in subjective or selfish interests. But such a co ntent is only possible in thought and through thought: it is nothing short of ab surd to seek to banish thought from the moral, religious, and law-abiding life. ¤ 470 Practical mind, considered at first as formal or immediate will, contains a double ought - (1) in the contrast which the new mode of being projected outward by the will offers to the immediate positivity of its old existence and conditi on - an antagonism which in consciousness grows to correlation with external obj ects. (2) That first self-determination, being itself immediate, is not at once elevated into a thinking universality: the latter, therefore, virtually constitu tes an obligation on the former in point of form, as it may also constitute it i n point of matter; - a distinction which only exists for the observer. (a) Practical Sense or Feeling(13) ¤ 471 The autonomy of the practical mind at first is immediate and therefore forma l, i.e. it finds itself as an individuality determined in its inward nature. It is thus 'practical feeling', or instinct of action. In this phase, as it is at b ottom a subjectivity simply identical with reason, it has no doubt a rational co ntent, but a content which as it stands is individual, and for that reason also natural, contingent and subjective - a content which may be determined quite as much by mere personalities of want and opinion, etc., and by the subjectivity wh ich selfishly sets itself against the universal, as it may be virtually in confo rmity with reason. An appeal is sometimes made to the sense (feeling) of right and morality, as wel l as of religion, which man is alleged to possess - to his benevolent dispositio ns - and even to his heart generally - i.e. to the subject so far as the various practical feelings are in it all combined. So far as this appeal implies (1) th at these ideas are immanent in his own self, and (2) that when feeling is oppose d to the logical understanding, it, and not the partial abstractions of the latt er, may be the totality - the appeal has a legitimate meaning. But on the other hand, feeling too may be one-sided, unessential, and bad. The rational, which ex

Evil is nothing but the incompatibil ity between what is and what ought to be. we have this immanen . But f eeling is only the form of the immediate and peculiar individuality of the subje ct. shame. law and morality. It is equally silly to consider intellec t as superfluous or even harmful to feeling. considering that casual aims may also come under the form of Ough t. in their universality and necessity. is the same content as the good practical feeling has. evil only executes what is righ tfully due to the vanity and nullity of their planning: for they themselves were radically evil. in feeling. for the latter. this relation of the requirement to existent fact is the utterly subjecti ve and superficial feeling of pleasant or unpleasant. in their immediacy. heart. ¤ 472 The 'Ought' of practical feeling is the claim of its essential autonomy to c ontrol some existing mode of fact . and to discus s their content. are partly only modifications of the formal 'practical feeling' in general. and thought. and precisely in that way d o they . repentance. it is because of their quality or co ntent . right. in which these facts. it is suspicious or even worse to cling to feeling and heart in place of the intelligent rationality of law. the truth and. and evil. and t hus they are the contradiction called evil. contentment. The finitude of life and mind is seen in their judgement: the c ontrary which is separated from them they also have as a negative in them. silly to suppose that in the passage from feeling t o law and duty there is any loss of import and excellence. The celebrated question as to the origin of evil in the world. and will. volition. Delight. For the same reason it is out of place in a scientific treatment of the feelings to deal with anything beyond their form. the rights and duties which are the true work s of mental autonomy.indeed infinitely so. we have only to deal with the selfish. But as both. it is this passage wh ich lets feeling first reach its truth. bad. Thus it is. etc. Whereas in life.which is assumed to be worth nothing save as adapted to that claim. On the other hand. the actual rationality of the heart and will can only be at home in the universality of intellect. So long as we study practical feelings and dispositions sp ecially. grief. In the lifeless there is neither evi l nor pain: for in inorganic nature the intelligible unity (concept) does not co nfront its existence and does not in the difference at the same time remain its permanent subject. joy.retain a speciality of their own .ists in the shape of rationality when it is apprehended by thought.. is precisely what constitutes. 'Ought' is an ambiguous term . and still more in mind.but only in antithesis to the latter . it is these alone which belong to the individuality which retains its opposition to the universal : their content is the reverse of rights and duties. in its objectivity and truth.which is right only so far as it is intrinsically universal or has its s ource in the thinking mind. and coming to see that in the human being th ere is only one reason. wha t is the same thing. when thought. The difficulty for the logical intellect consists in throwing off the separation it has arbitrarily imposed between the several facu lties of feeling and thinking mind. arises on this stage of the formal practical feeling. and not in the singleness of feeling as feeling. on the one hand. But where the objects sought are thus casual. because all tha t the former holds more than the latter is only the particular subjectivity with its vanity and caprice. may be placed. but presented in its universality and necessity. like any other objective facts (which consciousness al so sets over against itself). but are partly diff erent in the features that give the special tone and character mode to their 'Ou ght'. etc. Another difficulty co nnected with this is found in the fact that the Ideas which are the special prop erty of the thinking mind. namely God. so far at least a s evil is understood to mean what is disagreeable and painful merely. can also be felt.. If feelings are of the right sort. lack objective determin ation. and duty.

first of all. indeed. in which they exist as necessary ties of social relation. It is this objectification which evinces their real value. therefore. talent. a hypocritical moralizing which inveighs against t he form of passion as such. and gives their contents a rationality and objectivity. but to ge t realized. subjectivity .on one aim and object. too often. But the immanent 'reflection' of mind itself carries it beyond their particularity and their natural immediacy. In consequence of this formalism. if the implicit unity of the universali ty and the special mode is to be realized. But with regard to the inclinations.Up to what degree the good continue good. the conformity of its inner requireme nt and of the existent thing ought to be its act and institution.natural impulse and inclination. on the other. as r egards the form of its content. whose aggregate is to form the mind theoretical . The will. Nothin g great has been and nothing great can be accomplished without passion. they. The answer to the question. Will.and (as there are ma ny. the question is directly raised. and as the fountain of nature and of spirit. an d therefore is wanting in a single principle and final purpose for them. enjoyment . overcoming the subjectivity by the subject's own agency. as regards the numbers of these impulses and propensities. being all in one subjec t and hardly all. and appear as particular to stand to th e individual and to each other in an external relation and with a necessity whic h creates bondage. which is essentially self-d etermination. to suffer at least reciprocal restriction? And. is at first still a natural will.a development in which the content of autonomous . and their truth. namely in the construction of the State as the ethical life. while. they are based on the rational nature of the mind. Jacob Bohme viewed egoity (s elfhood) as pain and torment. in which the whole subjectivity of the individual is merged. are infected with contingency. however. ego.his inte rests of intellect. each being always in conflict to another. It is on ly a dead. admitting of gratification. the case is much the same as with the psychical powe rs. as experience immediate and merely found to hand of the existing mode to its requirement a negation. character. the title only states that a subject has thrown his whole soul . In what way have they. passion is neither good no r bad. If the will is to satisfy itself. And thus it was a true perception when Plato (especially including as he did the mind's whole nature under its right) showed that the ful l reality of justice could be exhibited only in the objective phase of justice. ¤ 474 Inclinations and passions embody the same constituent features as the practi cal feeling. be the value of tha t mode what it may. (b) The Impulses and Choice(14) ¤ 473 The practical ought is a 'real' aggregate which is now increased by the host of impulses. . each with its private range). their mutual connect ions. directly ident ical with its specific mode: . and something inappropriate to it. freedom are the principles of evil and pain. Thus. What are the good and rational propensiti es. on one hand. Should. as rights and duties. finds in the conformity .t distinction present: hence arises the Ought: and this negativity. The special note in passion is its restriction to one special mode of volition. the totality of the practical spirit throw itself into a single one of the many restricted forms of impulse. Which are good and bad? . The nominal rationality of impulse and propen sity lies merely in their general impulse not to be subjective merely. and how they are to be coordinated with each other? resolves itself into an exposition of the laws and forms of common life produced by the mind when develo ping itself as objective mind . it is pa ssion. Their genui ne rationality cannot reveal its secret to a method of outer reflection which pr e-supposes a number of independent innate tendencies and immediate instincts. as part and parcel of the still subjective and sin gle will.

.The im pulses and inclinations are sometimes depreciated by being contrasted with the b aseless chimera of a happiness. However. reflected into itself as the negativity of its merely immediate autonomy. because it closes with it and thus gives its elf specific individuality and actuality. as it translates them from the subjectivity of content (which so far is purpose) into objectivity. without end. I f the content of the impulse is distinguished as the thing or business from this act of carrying it out. (c) Happiness(15) ¤ 479 In this idea. It is thus 'reflecting' will. which reflection and comparison have educed. i. They are somet imes contrasted. and it is his agency too which executes this aim: unless the subject were in this way even in the most disinterested action. and it is held that partly they are to be sacrificed to each other for the behoof of that aim. As thus contradictory. ¤ 477 Such a particularity of impulse has thus ceased to be a mere datum: the refl ective will now sees it as its own.action loses its contingency and optionality. and it is the subjective feeling and good pleasure which mus t have the casting vote as to where happiness is to be placed. in which its former uni versality concludes itself to actuality. distinguishes itself from the par ticularity of the impulses. ¤ 478 Will as choice claims to be free. is nothing but the content of the impul ses and appetites. and finds a satisfaction in what it has at the same time emerged from. as the content. It is now on the standpoint of choosin g between inclinations. Their mutual limitation. of a universal sa tisfaction. there would be no action at all. which is just as much no satisfacti on.e. proceeds from a mixture of qualitative and quantitative considerations: on the other hand. moral. the free gift of nature.should it claim to en gross his whole efficient subjectivity . It rea lizes itself in a particularity. this is wh at is called the interest. and places itself as simple subjectivity of thought above their diversified content. an act of (at least) formal r ationality. and passions is thus essentially the th eory of legal. as happiness has its sole affirmative contents in the springs of action. as thinking and implicitly free. are reduced to a m ere negative. on the whole to their disadvantage. it is the process of distraction and of suspending one desire or enjoyment by another . unless he had an interest in it. which as such is the universal. The morality concerns the content of the aim. and we regard the thing which has been brought to pass as containing the element of subjective individuality and its action. where the subject is made to close with itself. which it regards at the same time as a nullity. ¤ 475 The subject is the act of satisfying impulses. partly sacrificed to that aim directly. and social duties. either alto gether or in part. But impulse and passion are the very life-blood of all action: t hey are needed if the agent is really to be in his aim and the execution thereof . ¤ 476 The will. where wants are suppose d to find their satisfaction without the agent doing anything to produce a confo rmity between immediate existence and his own inner requirements. and is option or choice.his passion. an inactive thing. inclinations. with the morality of duty f or duty's sake. Nothing therefore is brought about without interest. it is actual only as a subjective and contingent will. the impulses. that finds its actualizing in the agent. is his interest and . and finds it only wh en the aim is immanent in the agent.and one satisfaction. But the truth of the particular satisfactions is th e universal. on one hand. An action is an aim of the subject. by another. so far as their particularity goes. which under the name of happiness the thinking will makes its aim. it is on them that the decision turns. The discussion of the true intrin sic worth of the impulses. ¤ 480 Happiness is the mere abstract and merely imagined universality of things de .

sired . still this very I . aim. destined as mind to live in absolute relationship with God himself. he is actually free.e. According to Christianity. By superseding the adjustments of means therein contained. or philosophy (. however. that will is also the act of developing the Idea. These ins titutions are due to the guidance of that spirit. that men are aware of freedom as their essence.the sage is free even as a sla ve and in chains) that the human being is actually free. so that in this sphere of particular existence. and object .an individuality.e. The Greeks and Romans.a universality which only ought to be. even the Stoics.e . i. of present sensati on and volition. and are without it still. which has its true being for characteristic and aim. man is implicitly destined to supreme freedom. the option which gives or does not give itself (as it pleases) an aim in happine ss. with freedom is the existential side of reason . find their truth in the intrinsic universality of the will. Africa and the East. i. and are constituted after its measure. As abstract Idea again. in which the Idea thus appears is on ly finite. is actu ality. fortuitousness . we can see how misconceptions about it are of tremendous consequence in practice. ¤ 482 The mind which knows itself as free and wills itself as this its object. education.freedom itself. In this way choice is will only as pure subjectivity. Whole continents. as the substance of the state. by having for its contents and aim only that infini te mode of being . and contractedness of the practical content up to this point have been superse ded. for example. and of which it is only t he formal activity. is in the first instance the rational will in be aware. When individuals and nations have once got in their heads the abstract concept of full-blown liberty. If. man is aware of this relationship to the absolute mind as his true being. the divine min d present with him. its very au tonomy or freedom. only so far as it thinks itself . he h as also. it is existent only in the immedi ate will . On the contrary. the will is the immediate individuality self-instituted . Plat o and Aristotle. therefore. Remembering that free mind is actual mind. which i s pure and concrete at once. It is thus 'Objective' Mind. and have God's mind d welling in him: i. the individu al as such has an infinite value as the object and aim of divine love. an Athenian or Spartan citizen). which realizes its own freedom of will. as realizing the idea. or implicit Idea. have never had this Idea. This universalism the will has as its object and aim. If the will. etc. In this truth of its autonomy where concept a nd object are one. It was through Christia nity that this Idea came into the world. and because implicit only the no tion of absolute mind. that is. in religion as such . But the particularity of the sati sfaction which just as much is as it is abolished. of the family. or by s trength of character. just because it is the very essence of mind. (c) FREE MIND(16) ¤ 481 Actual free will is the unity of theoretical and practical mind: a free will . If to be aware of the Idea . knows this its concept. the will is an actually free will. and that as its very actuality.e. No Idea is so generally recognized as indefinite. i. also purifi ed of all that interferes with its universalism. and the abstract matter of speculation. ambiguous. did not have it. even when he steps into the sphere of secular existence. and of investing it s self-unfolding content with an existence which. and is will as free intelligence. whilst by their existence the moral temper comes to be indwelling in th e individual. now that the formalism. they saw tha t it is only by birth (as.the single will as aware of th is its universality constituting its contents and aim. and open to the gre atest misconceptions (to which therefore it actually falls a victim) as the idea of Liberty: none in common currency with so little appreciation of its meaning. there is not hing like it in its uncontrollable strength.

Der praktische Geist 13. Die Triebe und die Willkuhr. but the pe rmanent character . Anschauung. Auswendiges.the spiritual consciousness grown into a non-impulsive natur e. is itself only a notion . moral. if the decisio n as regards their property rests with an arbitrary will. Die Gluckseligkeit. and not less into scientific actuality. Vorstellung. 7. not with laws or court s of justice. 1. Inwendiges. The free will finds itself immediately confronted by d ifferences which arise from the circumstance that freedom is its inward function . But this freedom. its actual rationality retains the aspe ct of external apparency. Gedachtnis.a principle of the mind and heart. Christianity in its adherents has realized an ever-present sense that they are not and cannot be slaves. as men. 16. intended to develop into an objectiv e phase. Phantasie 8.dea itself is the actuality of men . 4. Der Geist 2. Das Denken. 9. if they are made slaves. Die Erinnerung 6. Der freie Geist. religious. 3. Die Intelligenz. 14. 15. 10. they would find the very substance of their life outraged. 11. 12. into legal. This wi ll to liberty is no longer an impulse which demands its satisfaction. 5. but only existing in posse: and as it is thus on the territory of finitude. SECTION TWO: MIND OBJECTIVE ¤ 483 The objective Mind is the absolute Idea. which the content and aim of freedom has.not something which they have. Die Einbildungskraft. Das praktische Gefuhl. but which they are.

and aim. being universal. which only has its being in m e and is merely subjective duty. It is the same content whic h the subjective consciousness recognizes as a duty.(1) When. and character. in relation to the subjective will. external things of nature which exist for consciousness. shaped into the actuality of a w orld. so as to become its habit. there arises the division between what is only inward purpose (disposition or intention). and what is a duty. are its Duties. and the actualization of that purpose: and with this division a contingency and imperfection which makes the inadequacy of mere individualistic morality. but as the actual body of all the conditions of freedom. my right to a thing is not merely possession.(2) ¤ 486 This 'reality'. viz. What is a right is also a duty. In social ethics these two parts have reached their t ruth. its rights of admi nistration. in general. and is the vi rtual universal. when referred to the will di stinguished as subjective and individual. to be as a person.this grows into the duty of someone else to respect my right. temper. the content has its right and true character only in the form o f universality. These conditi ons. ¤ 485 This unity of the rational will with the single will (this being the peculia r and immediate medium in which the former is actualized) constitutes the simple actuality of liberty. but as possession by a person it is property. As it (and its content) belongs to thought. Translated into the phenomenal relationshi p. where they. attaching to it in the practical feeling and in impulse. ¤ 484 But the purposive action of this will is to realize its concept. although even right and duty return to one another a nd combine by means of certain adjustments and under the guise of necessity. in the light of the concept. Liberty. which in it is thus at home with itself. etc...e. Liberty. In the morality of the conscience. But in this individualist moral sphere. not in the form of impulse.. it is a Law. just as the children's duty of obedience is their right to be educated to the liberty of manhood. private an d personal needs). For a mode of existence is a right. and is set and grafted in the indivi dual will. whereas as its temper and habit they are Manners. their absolute unity. In the phenomenal range right and duty are correlata. in these externally objective aspects. are no less its duties to punish. which splits up into different heads: viz. ought to h ave and can only have their existence. the content is freed from the mixedness and fortuitousness. and is in relation to an external and already subsisting objectivity. These aspects constitute the external material for t he embodiment of the will. When invested with this character for the intelligent consciousn ess. The finitude of the objective will thus creates the sembl ance of a distinction between rights and duties. i. duty in general is in me a free subject . anthropological data (i.e. making the latter a world moulded by the fo rmer. on the other hand. or Usage. receives the form of Necessity. The rights of the father of the family over its members are equally duties towards them. but in its universality. where free will has existence. relation to another person .at the same time a right of my subjective will or disposition. and the sentiment of obedience awakened in consciousn ess. or instituted as an authoritative power. locked together with it: the conc ept accordingly perfected to the Idea. whilst its phenomenal ne xus is power or authority. etc. The penal judicature of a government. is a duty. But. only as a consequence of the f ree substantial will: and the same content of fact. the deeper substantial nexus of which is t he system or organization of the principles of liberty. is the Law (Right ) . at least in the sense that to a right on my part corresponds a duty in someone else. and brings into existence i n these several wills. or legal possession. as the services of the members of the State in dues. it exists as manner and custom. military service. etc. are duties . to administer.the term being taken in a comprehensive sense not merely as the limited juri stic law. and the ties of relation between individual wills which are conscious of their own d iversity and particularity. is also a right. and it is a duty to possess things as property.

in my relation to them and in my r ecognition by them. it may be. and to be thus at the same time characterized as a particular. possession is property. but as existence of the personality is an end. But the set of adjustments.and yet their right to the protection of their private property and of the gene ral substantial life in which they have their root. so as to have its existence inside it. This thing. which as possession is a means. The Right as Right (la w) is formal. the t hing acquires the predicate of 'mine'. Sitte A. civil society. Still it holds fundamentally good that he who has no right s has no duties and vice versa.the person: the exi stence which the person gives to its liberty is property. on its own account me rely 'practical'. am as a person the repulsion of me from myself. and is by that subjectivity made adjectival to it. has here the signification that I import my personal will into the thing. are simultaneously mutually independent. 1. For them my will has its definite recognizable existence i n the thing by the immediate bodily act of taking possession. Gesetz 2. ¤ 490 In his property the person is brought into union with himself. or by the formatio n of the thing or. though it remains in trinsically the is the ethic s of actual life in family. made actual in the subject and c onformable to its concept and rendered a totality of necessity .possession. it is the right of the subjective will. and hence as a single being . and the I in it is abstractly external. ¤ 491 The thing is the mean by which the extremes meet in one. LAW(1) (a) PROPERTY ¤ 488 Mind. As so characterized. in the knowledge of their identity as free. is an individual. But the thing is an abstractly external thing. and have the existence of my personality in the being of other persons. has no rights against the subjectiv ity of intelligence and volition. p roduces an appearance of diversity: and this diversity is increased by the varie ty of shapes which value assumes in the course of exchange. has its particularity and fulfilment not yet on its own part. Subdivision ¤ 487 The free will is: (A) Itself at first immediate. The co ncrete return of me into me in the externality is that I. b y which their duties come back to them as the exercise and enjoyment of right. at first in the outward appropriation. in the immediacy of its self-secured liberty. and State. abstract right. ¤ 489 By the judgement of possession. These extremes are the persons who. the external sphere of its liberty . by mere designation of it. as something devoid of will. morality of the individual conscience. But this predicate. (C) When the free will is the substantial will. in wh om the inward sense of this freedom. . which is thus mutual. but on e that knows its individuality as an absolutely free will: it is a person. (B) When the will is reflected into self. All the aims of society and the State are the private aims of the individuals. the infinite self-rela tion. as in itself still abstract and empty. but on an external thi ng.

The utterance in the stipulation is complete and exhaustive. ¤ 495 The contract. it is only I who can with draw it: it is only with my will that the thing can pass to another. ¤ 494 Thus in the stipulation we have the substantial being of the contract standi ng out in distinction from its real utterance in the performance.Contract. and its acceptance by the other will. 493 seqq. ¤ 497 Now so long as (compared against this show) the one intrinsically right. that the special thing is subsumed under th e one law or right by the particular will of these several persons. then the external rec . The contract is thus thoroughly binding: it does not need the performance of th e one or the other to become so . ¤ 498 But (2) if the semblance of right as such is willed against the right intrin sically by the particular will. The inwardness of the will which surrenders and the will which accepts the property is in the realm of ideation. non-malicious wrong. meaning by value the quantitative terms into which that qualitative fe ature has been translated. against which the former is defined as the intrinsically right. the only diversity lies in this. produces a wrong: by which. is affirmed. expressing the civil suit. universal thing or commodi ty. but only a relationship originated of right to wrong. a nd a power of giving the one right existence as against that semblance. (b) CONTRACT ¤ 493 The two wills and their agreement in the contract are as an internal state o f mind different from its realization in the performance. and recogniz ed. and. One piece of property is thus made comparable with an other. but which. the absolute law (righ t) is not superseded. sti ll presumed identical with the several titles. (c) RIGHT versus WRONG ¤ 496 Law (right) considered as the realization of liberty in externals. Such wrong in the several claimants is a simple negative judgement. In this way there are (1) several titles or grounds at law. whose prope rty it similarly becomes only with his will: . This is naiv e. of w hich (seeing that property both on the personal and the real side is exclusively individual) only one is the right. its changing hands. To settle it there is required a third ju dgement. I can just as well put it in it as not . because they face each other. is disinterested. involves at the same time the giving to this 'accidental' will a positive fixity. as an agreement which has a voluntary origin and deals with a casual commodity. This will may just as well not be conformable to law (right) . willed.). and the will refers only to the e xternal thing. which is broug ht down to a mere sequel. since here the co nscientiousness of the will does not come under consideration (as to whether the thing is meant in earnest or is a deception). The comparatively 'ide al' utterance (of contract) in the stipulation contains the actual surrender of a property by the one.just as well with draw it as not. breaks up into a multiplicity of relations to this external sphere and to other persons (¤¤ 4 91.otherwise we should have an infinite regress o r infinite division of thing. labour. It is thus treated in geneal as an abstract. In this way there is put into the thing or performance a distinction between its immediate specific quality and its substantial being or value.¤ 492 The casual aspect of property is that I place my will in this thing: so far my will is arbitrary. which thus becomes wicked. in that case. as the judgement of the intrinsically right. and may be made equivalent to a thing which is (in quality) wholly hetero geneous. however. eac h and all are invested with a show of right. and in that realm the word is deed and thing (¤ 462) . which. But so far as my will lies in a thing. and time.the full and complete deed.

(He re there is a negatively infinite judgement (¤ 173) in which there is denied the c lass as a whole.where the nominal relation is retained. or in corporeity. Conversel y. an d so on without end. and not merely the particular mode . of which nothi ng truer can be said than that one ought to depart from it. and () that an executive power (also in the first instance c asual) negates the negation of right that was created by the for that reason the predominance of the strong and the rei gn of force. ¤ 500 As an outrage on right. The former used to be the common meaning. and under which he has at the same time subsumed himself by his action.a law.ognition of right is separated from the right's true value.) Thus the will is violently wicked. in revenge.punishment. in which the law of nature should hold sway. ¤ 499 (3) Finally. i. to carry out simultaneously this nominal law and the intrinsic this case the apparent recognition. is the work of Revenge. in the first instance by means of a subjective ind ividual rictly so called . This gives the wrong of fraud . has an i nterest to turn against the crime (which in the first instance. But more than possible compulsion is not. The 'reality' of right. in seizing and maintai ning it against another's seizure: for in this sphere the will has its existence immediately in externals as such. starting from the interest of an immediate particular personality. In it the agent. by the n otion. which the personal will in the first instance gives itself in immediate wise. on . It is legal only as abolishing a first and original compulsi on. and can be seized only in t his quarter. or right as governed by the nature of things. i. which is nominal and recognized by him only . such an action is essentially and actually null. or Natural Right. is at the same time only a new outrage. As such it is mo rality(2) proper. The law of nature . and a state of nature a state of violence and wrong.a universal which holds good for him. is a matter of chance). from life. that of the judge. even from the range of all existen ce. the particular will sets itself in opposition to the intrinsic right by negating that right itself as well as its recognition or semblance.e. The social state. is seen to be due to the instrumentality of the subjec tive will . whereas the soc ial and political state rather required and implied a restriction of liberty and a sacrifice of natural rights. The phrase 'Law of Nature'. sets up a law . It is in this legal sphere that coercion in g eneral has possible scope . howe ver. accompanied with the fiction of a state of nature. But revenge.on self-determination or autonom y. and commits a crime. The real fact is that the whole law and its ever y article are based on free personality alone . being conformable to the right. so may on the other cut itself off from and oppose itself to it. so long as I can withdraw myself as free from every mode of existence. abolishes itself in a thir d judgement. which is disinterested . the claim of the subjective will to be in this abstraction a power over the l aw of right is null and empty of itself: it gets truth and reality essentially o nly so far as that will in itself realises the reasonable will.the infinite judgement as identical (¤173) . and consequently re venge or punishment directs itself against the person or property of the crimina l and exercises coercion upon him. To display the nullity of such an act. as a volitional and intelligent being. b ut the sterling value is let slip.whose influence as on one hand it gives existence to the essential r ight. ¤ 501 The instrumentality by which authority is given to intrinsic right is () tha t a particular will. the latter is violated.(3) in use for the philosophy of la w involves the ambiguity that it may mean either right as something existing rea dy-formed in nature. which is the very contrary of determination by nature. like the last. and while the former only is respected.compulsion against the thing. ¤ 502 A distinction has thus emerged between the law (right) and the subjective wi ll. This nega tion of right has its existence in the will of the criminal. This progression.

In point of form. Its utterance in deed with this freedom is an action. so far as these features are it s inward institution. In virtue of the right thereto a man must possess a personal knowledge of the di stinction between good and evil in general: ethical and religious principles sha ll not merely lay their claim on him as external laws and precepts of authority to be obeyed. which is set on foot by the s ubjects' action. intention regards the underlying essence and aim thereof. its own. In French le moral is opposed to le physique. etc. it thus includes purpose and intention . But here the moral signifies volitional mode. The subjective will is morally free. The 'moral' must be taken in the wider sense in which it does not signify the mo rally good merely. in mere law. This externally can pervert his action and bring to light something else t han lay in it.a will reflected into itself so that.(4) but only adrnits as its own that existence in the dee d which lay in its knowledge and will. is now chara cterized as a subject . it is distinguished (as existing in it) as its own from the existenc e of freedom in an external thing. Now. 2. This is the right of intention. THE MORALITY OF CONSCIENCE(1) ¤ 503 The free individual. which is befor e us and throws itself into actual deeds. embracing these individual point s. the essential basis of law and moral life: partly it is the existent volition. be its affection w hat it may.and also moral wickedness. which was its purpose. intelligence. While purpose affects only the immediate fact of existence. and willed by it. Because the affection of the will is thus inw ardized. an d allows to be imputed to it. 1. my part in i t is to this extent formal.(3) still the subject does not for that reason reco gnize it as its action. Das Recht. so far as it is in the interior of the will in general. B. sentiment. The subjectivity of the will in itself is its supreme aim and absolutely essential to it. and there arise further particularizations of it and relations of these to one another. so much as it has consciously willed. Moralitat 3. is its deed. the reason of the will. but have their assent. in the externality of which it only admits as its own. recognition. (2) The agent has no less the right to see that the particularity of content in the act . the agent must have known and willed the action in its essential feature. counts only as a person. Naturrecht. and means the m ental or intellectual in general. (b) INTENTION AND WELFARE(5) ¤ 505 As regards its empirically concrete content (1) the action has a variety of particular aspects and connections. is the condition in which alone right has its actuality: what i s to be restricted and sacrificed is just the wilfulness and violence of the sta te of nature. This subjective or 'moral' freedom is what a European especially calls freedom. though any alteration as such. (a) PURPOSE(2) ¤ 504 So far as the action comes into immediate touch with existence. that external existence is also independent of the a gent. This affection is partly the essential and implicit will. conscience.the other hand. who. the will is at the same time made a particular. or even justification in his h eart. and thus comes into relationship with the former. Only for that does it hold itself responsible.

interests. It falls upon the agent to be the dialectic which.g. it is likewise an accident whether t hey harmonize. can be wicked. concludes such a combination of them as ex cludes the rest. Happiness (good fortune) is dist inguished from well. make it his intention and bring it about by his activit y. which is the not-particular but only universal of the will. constitutes a peculiar world of its own . and aims. ¤ 510 (d) The external objectivity.ion. will . essential and actual. following the distinction which has arisen in the subjective will (¤ 503). whereas well-being is regarded as having a moral justification. At the same time because good is one. (a) In consequence of the indete rminate determinism of the good. but is a particul arity of his own . is always fundamentally one identity.e. there are always several sorts of good and many kinds of duties. in point of its matter. (c) GOODNESS AND WICKEDNESS(6) ¤ 507 The truth of these particularities and the concrete unity of their formalism is the content of the universal. He is thus distinct from the reason in the will. whether the . an abstract reflection of freedom into himself. constitute h is well-being.that it contains his needs. This is the right to well-being. it is always something particular. his interest and welfare must. ¤ 509 (b)To the agent. is not something external to him. and capa ble of making the universal itself a particular and in that way a semblance. ¤ 508 But though the good is the universal of will . and duty for the agent who ought to hav e insight into the good. on account of that existent sphere of liberty. it is also a f orm of his existence to be an abstract self-certainty. a good intention in case of a crime. as individual and universal.the law and under lying essence of every phase of volition. that happiness implies no more than som e sort of immediate existence. because the agent. sup erseding this absolute claim of each. And yet they ought to harmonize. It is t hus the absolute final aim of the world. Reflection can put in this form this and that particular asp ect in the empirically concrete action.still so far as this particularit y is in the first instance still abstract. though it is a particular duty. there awakes here the deepest contradiction. The good is thus reduced to the level of a mere 'may happen' for the agent. It is thus a matter of chance whether it harmonizes with the subjective aims.a universal determined in its elf . be essentially an aim and therefore a duty. the particular interest ought not to be a constituent motive. the essential and actual good. These aims. is as g ood and as duty absolute.another ext reme which stands in no rapport with the internal will-determination. who can therefore decide on something opposite to the good.being only in this. But at the same time in aim ing at the good.and thus including in it particularity . when similarly comprehended in a single aim. and yet each of them. there is no principle at hand to dete rmine it. who in his existent sphere of liberty is essentially as a p articular. Such determination therefore starts up also outside that universal. an d as heteronomy or determinance of a will which is free and has rights of its ow n. thus making it essential to the intentio n or restricting the intention to it. they ought to stand in harmony. as in happiness (¤ 479). the variety of which is a dialectic of one against another and brings them into collision. In this way the supposed essentiality of t he intention and the real essentiality of the action may be brought into the gre atest contradiction . (c) But the agent is not only a mere particular in his existence. ¤ 506 But the essentiality of the intention is in the first instance the abstract form of generality. On account of this in dependency of the two principles of action. Similarly well-b eing is abstract and may be placed in this or that: as appertaining to this sing le agent.

Handlung. but a goodness which to this pure subjectivity is t he non-objective. Die Absicht und das Wohl. is abandoned. and refuse it to the wicked. The subjectivity alone is aware of itself as choosing and deciding. 5. the truth of this semblance. and the wicked. but is only sure of i tself. which has no objectivity. The failure of the latter consists . th e essential thing. Wickedness is the same aw areness that the single self possesses the decision. OR SOCIAL ETHICS(1) ¤ 513 The moral life is the perfection of spirit objective . in opposition to the objective and universal (which it treats as m ere sham) is the same as the good sentiment of abstract goodness. no more exist than not. Der Vorsatz 3. it ought to grant the good agent the satisfaction of his particular interest. just as i t ought also to make the wicked itself null and void. but takes up the content of a subject ive interest contrary to the good. and a self-assurance which involves the nullification of the universal-co llapses by its own force. ¤ 512 This supreme pitch of the 'phenomenon' of will . 4.the utterly abstract semblance . an aim essentially and actually null. so far as the single self d oes not merely remain in this abstraction. The only relation the self-contradictory principles have to one another is in the abstract certainty of self. Moralitat 2. which would only be abstract. 6. The for mer is the will of goodness. and we have passed into the field of ethical life. and more precisely whether in the world the good agent is happy and the w icked unhappy. which reserves to the subjectivity the determination thereof: . THE MORAL LIFE. in the notion. i . and of the a goodness. ¤ 511 The all-round contradiction. On the affirmative side. In this way the standpoint of bare reciprocity between two independent sides . in something external therefore. this semblance thus collapsing is the sa me simple universality of the will. is. That. appears i n the two directly inter-changing forrns .contains the most abstract 'analysi s' of the mind in itself. rising to its pitch. This pure self-certitude.the standpoint of the ought. with its abso luteness which yet at the same time is not . The result. is only the infinite form. Das Gute und das Bose C.partly in having its freedom immediately in reality.sublimating itself to this absolute vanity . the bare perversion and annihilation of itself. which actualizes and dev elops it. nullifie d in it: it is no less matter of chance whether the agent finds in it his wellbeing. 1. The subjectivity. and for this infinitude of subjectivity the universal will. and over which the agent is co nscious that he in his individuality has the decision. But at the same time the world ought to allow the good action. good. right .of Conscience and Wickedness.the truth of the subj ective and objective spirit itself. on its negative side. as the most intimate reflection of subject ivity itself. which is the good. expressed by this repeated ought. the absolute nullity of this volition which would fain hold its own against the good. to be carried out in it. and duty. Wickedness. its deepest descent into itself. non-universal. the unutterable.good is realized. in this its identity with the good.

it follows that the actuality and action of each individual to kee p and to take care of his own being. it is in the first instance justice and then benevolence. the subjectivity which is permeated by the substantial life. is virtue. elevated. in which the absolute 'ought' is no less an 'is'. in its ki nd. whilst its practical operation and im mediate universal actuality at the same time exist as moral usage. and i n its attitude to its own visible being and corporeity.e. This is the sexual tie. the individuality expres ses its special character.yet somewhat which without all question is. ¤ 519 (1) The physical difference of sex thus appears at the same time as a differ ence of intellectual and moral type. however. When these two impe rfections are suppressed.partly in the abstract universality of its goodness.the genuine ethical temper. as personal virtues. .ceases when so minded to be a mere accident of it . In the latter sphere. makes this union an ethical tie . ¤ 514 The consciously free substance. as deliberate work for the community. however. etc.n a thing .e .The social disposition of the individuals is their sense of the substance. ¤ 516 The relations between individuals in the several situations to which the sub stance is particularized form their ethical duties. ¤ 517 The ethical substance is: (a) as 'immediate' or natural mind . and that the other individuals mutually know each other and are actual only in this identity. feels t hat underlying essence to be his own very being . (a) THE FAMILY ¤ 518 The ethical spirit. has actuality as the spirit of a nation. i.Civil Society. ( b) The 'relative' totality of the 'relative' relations of the individuals as ind ependent persons to one another in a formal universality . In the shape of the family. subjective freedom exists as the covertly and overtly universal rational will. With their exclusive individualities these personalities combine to form a single person: the subjective union of hearts. ¤ 515 Because the substance is the absolute unity of individuality and universalit y of freedom. in its immediacy. than somewhat he brings about by his actio n . as an intelligent being. The ' substantial' union of hearts makes marriage an indivisible personal bond . The ethical personality. In its actuality he sees not less an achieved present. But the person. and of the identity of all their interests with the tot al.where self-conscious liberty has become nature. abstractly self-determinant in its inward individuality. and the capacity of sacrificing self there to. whose independence it. while it is on one hand conditioned by the pre-supposed total in whose complex alone he exists. it exists as confidence. contains the natural factor that the i ndividual has its substantial existence in its natural universal. that it is. b ecoming a 'substantial' unity. which is sensible of itself and actively disposed in th e consciousness of the individual subject.the Family. and i n this necessity he has himself and his actual freedom. Thus. as against the univers al. without any selective refl ection. is confidence (trust) . The abstract disruption of this s pirit singles it out into persons. the person performs his duty as his own and as something which is.the Political Constitution.monog . The failure of spirit subjective similarly consists in this. In rel ation to the bare facts of external being. is on the other a transitio n into a universal product.Marriage. and is thus a quiet repose in itself: in relation to subst antial objectivity. to destiny. . whilst in relation to the incidental relations of social e unanimity of love and the temper of trust. temperament. manner and cu stom . controls and entirely dominates from within. as the mind developed to an organic actuality . to the total of ethical actuality. mind ap pears as feeling. to a spiritual significance. i. (c) Th e self-conscious substance.looks upon it as his absolute final aim. virtue does not treat the m as a mere negation.

and thus produce more unconditional . but their own petty selves and particular intere sts. This 'morcellement' of their content by abstraction gives rise to the division of labour. contains the germ of liability to chance and decay. to found anew such an actual family. In virtue of such for tuitousness. ¤ 521 The ethical principle which is conjoined with the natural generation of the children. This instrument. To acquire them is only possible b y the intervention. immediate seizure (¤ 488) of external objects as means thereto exists barely or not at all: the objects are already property. the general stock from which all derive their satisfaction. thus invested with independence. (b) CIVIL SOCIETY(2) ¤ 523 As the substance. and demeanour constitutes training in this sphere. The possibility of satisfying these wants is here laid on the social fabric .amic marriage: the bodily conjunction is a sequel to the moral attachment. labour. which as particular ha s in view the satisfaction of their variously defined interests. as do also its industry. while. and care for the future. particularizes itself abst ractly into many persons (the family is only a single person). it loses its et hical character: for these persons as such have in their consciousness and as th eir aim not the absolute unity. Both ar e thus rendered more and more abstract. on the o ther hand. into families or individuals. and which was assumed to have primary importance in first forming the marriage union. the members of the family take up to each other the status of perso ns. The developed totality of this connective system is the state as civil society. of legal regulation. it is conditioned by the ever-continued production of fresh means of exchange by the exchangers' own labour. In the condition o f things in which this method of satisfaction by indirect adjustment is realized . ¤ 522 (3) The children. who exist independent and free. of the possessor's will. ¤ 525 (b) The glimmer of universal principle in this particularity of wants is fou nd in the way intellect creates differences in them. that property of the one person (representing the family) acquires an ethical interest. constitutes the general stock. the death of husband and wife: but even their union of hearts. (a) The System of Wants(3) ¤ 524 (a) The particularity of the persons includes in the first instance their wa nts. A fur ther sequel is community of personal and private interests. ¤ 520 (2) By the community in which the various members constituting the family st and in reference to property. information. destined. originally foreign to it. by which the labour of all facilitates satisfaction of wants. and it is thus that the family finds introduced into it for the first time t he element. or nominal culture in general. however. or state external. being an intelligent substance. leave the concrete life a nd action of the family to which they primarily educating them to independent personality. as private persons. is actually realized in the second or spiritual birth of the chi ldren . The habit of this abstraction in enjoyment. learning. Thus arises the system of atomistic: by which the substance is reduced to a general system of adjustments to connect self-subsisting extremes and their par ticular interests. ¤ 526 The labour which thus becomes more abstract tends on one hand by its uniform ity to make labour easier and to increase production . on one hand. Marriage is o f course broken up by the natural element contained in it. acquire an existence of their own.on another to limit each person to a single kind of technical skill. and thus causes an indefini te multiplication both of wants and of means for their different phases. as it is a mere 'substantiality' of fe eling.

the 're flected' estate has as its allotment the social capital. be the righ t and just thing. on the side of external existence. the 'positive' principle naturally ente rs law as contingency and arbitrariness. because guaranteed throu gh the whole society. This happens and has from of old happen ed in all legislations: the only thing wanted is clearly to be aware of it. (b) Administration of Justice(4) ¤ 529 When matured through the operation of natural need and free option into a sy stem of universal relationships and a regular course of external necessity. b ecause of the finitude of its materials. exists only so f ar as it organically particularizes itself. and accident. this analysis. As belonging to such a definite and stable sphere. and its content analyses itself to gain definiteness. determined through reason or legal intelligence. of needs.constitute s the difference of Estates (orders or ranks).or it may be unreasonable and s o wrong. ten thalers. The history of constitutions is the history of the growth of these estates. of the legal relationships of individual s to them. Thus whether three years. to be. 2 3/4 .dependence on the social system. their recognition and their honour. and of these estates to one another and to their centre. the medium created by t he action of middlemen. ¤ 527 (c) But the concrete division of the general stock . and gets the capability of letting the machine take the place of human labour . however. exists. The third. and so on ad infinitum. The second. of mere agents. It is a futile perfectionism to have .(5) The positive element in laws concerns only their form of publicity and authority . Individuals apportion themselves to these according to natural talent. But when right. natural estate the fruitful soil and ground supply a n atural and stable capital. in the course of definite manifestation. where the individual has to depend on his subjective skill. can by no means be decided on intelligible principles . talent. is developed i n detail. and with it the State. and an ensemble of contingencies. option. or could be. or only 2 * . though of course only at the final points of deci ding. which is honesty. as well as of mental culture and habit . as vital.which is also a general business (of the whole society) . can in this sphere of finitude be attained only in a way that savours of contingency and arbitrariness. Hence. Their content per se may be reasonable . falls into the falsely infinite progres s: the final definiteness. they have their actual existence.masses each of which possesses its own basis of subsistence. and like the first a certain subsistence. The skill itself becomes in this way mechanica l. and a corresponding mode of labour.into particular masses determined by the fact ors of the notion . there arise the several esta tes in their difference: for the universal substance. and its moral life is founded on faith and trust. like the second it has a subsistence procured by means of its own skill. that it be known and stated in its specificality with the voice of authority .. which as existence is essentially a particular. ¤ 528 To the 'substantial'. at every point. the principle of casual particularity gets that stable articulation which liberty re quires in the shape of formal right. (1) The actualization which right gets in t his sphere of mere practical intelligence is that it be brought to consciousness as the stable universal. 2 4/5 years. intelligence.the Law. and in it they have their social moralit y. and not be misled by the talk and the pretense as if the ideal of law were. 'thinking' estate has for its business the general interest s. and industry. certain.which makes it possible for them to be known by all in a customary and extern al way. Where civil society. which is absolutely essential and causes a break in t his progress of unreality. and of means for satisfying them. skill. also of aims and interests.and ye t it should be decided. on purely reasonable and intelligent grounds. its action gets direction and content through natural features.

. or at least be mixed and polluted with such elements.are governed and well governed too by laws. ¤ 530 (2) The positive form of Laws .which though something new.a process in which there may be a difference between what is abstractly right and what is provably right. The subjectivity to which the will has in this di rection a right is here only that the laws be known. by faith and trust. or rather two elements in the judicial convic tion. The legality of property and of private transactions concerned therewith . as universal authority and necessity. constit .into punishment (¤ 500).i s a condition of the external obligation to obey them. and who regard gov erning and being governed from natural love. as the genuine order of life.even as his law can only be a just co nsideration of the principle that all law must be promulgated. even the admiration. They forget therefore that he ca n truly obey only such known law . They fall wit hin the already subsisting 'substantial'.the ne ed.gets its universal guarantee through formalities. The finite material is definabl e on and on to the false infinite: but this advance is be promulgated and made known as laws . To provisions of this sort one may give the name of new decisions or new laws. first really de serving the name of laws.and th e cattle too . like improvements on a f loor or a door. which go on by their very nature always increasing their number. . In this ca se there comes in the additional absurdity of putting essential and universal pr ovision in one class with the particular detail. and in particular transforms this existence . recognized. hereditary divinity or nobility. This subjective existence. however. while the reign of law is held a n order of corruption and injustice. and t hus become authoritative . i. which discovers new distinctions. whic h are only internally in these objects. These people forget that the stars . as it is a known law. The comparison of the two species. the need of a simpler code . Abstract right has to exhibit itself to the court . are not a new hou se. But there is a contrary case. being laws o f strict right.such expectations and to make such requirements in the sphere of the finite. deprives the exi stence of right of its contingency. not as laws set to them: whereas it is man's privilege to know his law. as in the mental ima ges of this exists as revenge .as proven: . they touch only the abstract will . bearing on the actual state of the case in relation to the accused . Such a gathering up of single rules into general forms. The cour t takes cognisance and action in the interest of right as such. The same empty requirement of perfection is employed for an opposite thesis .or (2) in addition requires the confession of the accused. within the house . If the legislation of a rude age began with si ngle provisos.e. to support the opinion that a code is impossible or impracticable. at the same time an externally objective existence. in the judicial system. which again make new decisions necessary. but in proportion to the gradual advance in s pecialization the interest and value of these provisions the individualized right . but an advance into greater and ever greater speciality b y the acumen of the analytic intellect. to which objective existence determines i tself. has lately been begun in some directions by the Englis h Minister Peel. ¤ 531 (3) Legal forms get the z. a generation of new spatial characteristics of the same quality as those preceding them. of his countrymen. is as existence of the absolute truth in this sphere of Right.though in other respects it must be in its essential content contingency and caprice.laws. not for them. inasmuch as. there arises.itself at bottom external not the moral or ethical will. general laws. There are some who look upon laws as an evil and a profanity. To find a nd be able to express these principles well beseems an intelligent and civilized nation. who has by so doing gained the gratitude. of embracing that lot of singulars in their general features. with the advance in multitude.(1) a ccording as that conviction is based on mere circumstances and other people's wi tness alone .

This is due to the variability of the wants themselves. In so far. the position of an external un iversality. from errors and deceptions which can be fo isted upon single members of the social circulation and are capable of creating disorder in it . the blind necessity of the system of wants is not lifted up into the consciousne ss of the universal. The final decision therefore lies wit h the confession.viz. To this therefore the accused has an absolute right. but the fault lies rather with the sha llowness which takes offence at a mere name. It results also from circumstances of locality. which. the judgement as t o the state of the fact. whilst at the same time their defect of certainty (incomplete in so far as it is only in them) is admitted. No doubt this factor is incomplete. also and especially from the unequal capacity of individuals to take advantage of that general stock. . then.'poli . Such an order acts with the power of an external state. because it is man's want. shou ld. in a uniform gen eral way.It is a more im portant point whether the confession of the accused is or is not to be made a co ndition of penal judgement. if the pr oof is to be made final and the judges to be convinced. But the machinery of social necessi ty leaves in many ways a casualness about this satisfaction. and their variable ingredients. The institution of the jury-court loses sight of thi s condition. appears as state. because it is only one factor. Materially the principle involves t he difference of objective probation according as it goes with or without the fa ctor of absolute certification which lies in confession. The point is that on this ground certainty is completely inseparabl e from truth: but the confession is to be regarded as the very acme of certainty -giving which in its nature is subjective.utes the main point in the question of the so-called jury-courts. and the judgement as application of the law to it. ¤ 534 To keep in view this general end. So far as concerns them. . (c) Police and Corporation(6) ¤ 533 Judicial administration naturally has no concern with such part of actions a nd interests as belongs only to particularity. mere circumstantial evidence. But this actualization res ts at first on the particular subjectivity of the judge. By the sa id institution they are allotted even to bodies differently qualified -f rom the one of which individuals belonging to the official judiciary are expressly excl uded. and does not itself contain the affirmative aim of securing the satisfaction of individuals. It is an essen tial point that the two ingredients of a judicial cognisance. in so far as it is rooted in the higher or substantial state. and to maint ain that end in them and against them. and leaves to chance not only the occurrence of crimes but also the care for public weal. be exercised as different functions. but still more incomplete is the othe r when no less abstractly taken . to ascertain the way in which the powers c omposing that social necessity act. so as to secure this satisfaction. In civil society the so le end is to satisfy want . the jury-cou rt shows traces of its barbaric origin in a confusion and admixture between obje ctive proofs and subjective or so-called 'moral' conviction. to the concrete of civil society. from the c onnections between nation and nation. it may be far from beneficial: yet here the individual s are the morally justifiable end.and that. since here as yet there is not found the necessary unity of it with right in the abstract. ¤ 532 The function of judicial administration is only to actualize to necessity th e abstract side of personal liberty in civil society. in which opinion and subjective good-pleasu re play a great part. To carry this separation of functions up to this separation in the courts rests rather on extra-essential considerations: the main point remains only the separate performance of these essentially different functions. The onward march of this necessity als o sacrifices the very particularities by which it is brought about. as all they h ave to go on are such objective proofs. as at bottom different sides.It is easy to cal l extraordinary punishments an absurdity. is the work of an institution which assum es on one hand. The jurors are essentially judges and pronounce a judgement. and worked from that point of view.

it carries back individual. they are an absolute final end and the universal work : hence they are a product of the 'functions' of the various orders which parcel themselves more and more out of the general particularizing. at the same time thr ough the second principle of conscious and spontaneously active volition the for m of conscious universality. . however. which thus iden tifies itself in its volition with the system of reasonableness. ¤ 535 The State is the self-conscious ethical substance.the actuality of liberty in the development of al l its reasonable provisions. which is in the famil y as a feeling of love. ¤ 538 The laws express the special provisions for objective freedom. also for that will being put in actuality. Thirdly. Thus we have the corpora tion.into the life of the universal an actuality . and the who le disposition and action of the individual . and self-develop ed . as a free power it interferes with those subordinate spheres and maintains the m in substantial immanence. the unification of the fa mily principle with that of civil society. and are a fruit of all the acts and private concerns of individuals. with all its evolution in detail. The same unity. s heer subjectivity. thus making rig ht a necessary actuality. as self-knowing and self-actualizing. Secondly. (a) Constitutional Law(7) ¤ 537 The essence of the state is the universal. (c) THE STATE. it protects the family and guides civil society. receiving. then it promotes their welfare.coming to a consciousness and an understanding of itself and b eing found. self-originated. differentiated in to particular agencies. they are the substan ce of the volition of individuals . whilst at the same time he in it emerges from his single private interest. in which the particular citizen in his private capacity finds the securing of his stock. ¤ 536 The state is (a) its inward structure as a self-relating development .which volition is thereby free . Its work generally in relation to the extreme of individuality as the multitude of individuals . and has a conscious activity for a comparatively universal end. the state only is as an organized whole. in this sphere of particularity the only recognition of the aim of substantial universality and the only carrying of it out is restricte d to the business of particular branches and interests. his independent self-will and particular interest. and therefore in conne ction with other particular individuals .co nsists in a double function. just a s in his legal and professional duties he has his social morality. but which has a thoroughly general side.whose tendency is to become a cent re of his own . is the absolute aim and content of the knowing subject. continually produce it as their so far as it is in the individuals only implicitly the universal will . (outer-state) law. which each originally takes care of for himself. The c onstitution is this articulation or organization of state-power. But. The cons titution is existent justice . and . but. but protected both against their casual subjectivity and against that of the individuals. First it maintains them as persons. and not left to perish.const itutional (inner-state) law: (b) a particular individual. It provides for the reasonable will . (c) b ut these particular minds are only stages in the general development of mind in its actuality: universal history. in this direction . and. is its essence. proceeding from the one notion (though not known as notion) of the reasonable will. which. ¤ 539 As a living mind. secondly. to the immediate agent. On the other hand.ce'.the reasonable spirit of will. through the action of the government and its several branches. This universal principle.and of thei r disposition: being as such exhibited as current usage. they are re strictions.

the citizens . Equality. without further specification and development. magistracies . through the deeper reasonableness o f laws and the greater stability of the legal state. . etc. it embodies a liberty. military service. that it should be man (and not as in regards taxation. etc. more familiar than the idea that e ach must restrict his liberty in relation to the liberty of others: that the sta te is a condition of such reciprocal restriction. As regards. and that the laws are restrict ions. This single abstract feature of personality constitutes the actual equality of human beings. on the contrary. With the state there ari ses inequality. first. or destroy them. that the laws rule. Even the supe rficial distinction of the words liberty and equality points to the fact that th e former tends to inequality: whereas. as it ha ppens.. is abstract subjectivity. etc. with an assumed definition of liberty (chiefly the participation of a ll in political affairs and actions). and provide for the unequal legal duties and appurtenances resulting therefrom. Nothing has become. as regards the concrete. it should be said that it is just the great developm ent and maturity of form in modern states which produces the supreme concrete in equality of individuals in actuality: while.e. or even in crime. as a person capable of property (¤ 488). As regards Liberty. However true this is.which is at once more reasonable and more powerful than abstract presup positions. but which so expressed i s a tautology: it only states that the legal status in general exists. Rome. and for that very reason naturally the mos t familiar. Really. the final aim and result of the co nstitution. on the contrary.pleasure an d self-will.only it can make them . can and ought to make them deserve equal treatment before the law: . and of the universality and expansion of this consciousness. and as regards his claim to have a personal intelligence and a personal share in general affairs. i. On the contrary. but this freedom is allowed great latitude both as regards the agent's self-will and action for his particular ends. eligibili ty to office.Liberty and Equality are the simple rubrics into which is frequently concentrate d what should form the fundamental principle. But the notion of liberty. which it can without incompatibility allow.are equal before the law only in these points when they are otherwise equal outside the law. some men) that is recognized and legally regarded as a person. that it is rather only a result and product of the consciousness of the deepest principle o f mind. etc. etc. as it exists as s uch. directories. the difference of governing powers and of governed. in other words.punishment. physical strength. All men are by nature equ al. The principle of equality. its articulation into a con stitution and a government in general. but as the mos t abstract also the most superficial. or of equality more than liberty: and that for no other reason than that.equal in the concrete. etc. it gives rise to greater an d more stable liberty. Formerl y the legally defined rights. Hence it has also been said that 'modern' nations are only suscepti ble of equality. partly in the affirmative sense of su bjective freedom. blunders by confusing the 'natural' with the 'notion'. To such habits of mind liberty is viewed as only casual good . the current notions of l . The laws themselve s. authorities. were called its 'liberties'. the defect of these terms is their utter abstr actness: if stuck to in this abstract form. Only that equality which (in whatever way it be) they. Liberty and equality are indeed the foundation of the state. But. it is originally taken partly in a negative sense against ar bitrary intolerance and lawless treatment. every genuine law is a liberty: it c ontains a reasonable principle of objective mind. That the ci tizens are equal before the law contains a great truth. town . It ought rather to re ad: By nature men are only unequal. otherwise have in property. rejects all differences. and thus allows no sort of political condition to ex ist. But that this freedom should e xist. except in so far as they concern that narrow circle of personality. logically carried ou t. age. the familiar proposition. they are principles which either pre vent the rise of the concreteness of the state. It is important therefore to study them closer. presuppos e unequal conditions. is so little by nature.besides their personalit y . talent. it was impossible to make ends meet in act uality . skill. private as well as public rights of a nation.

But the more we fortify liberty. and thus gains moral independence. and conversely that spirit presupposes the cons titution: for the actual spirit only has a definite consciousness of its princip les. and on another it only grows up under conditions of that o bjective liberty. of liberties in general. in other words continuall . in which this is not formally done. and their actualization secured) lies in the collective spirit of the natio n . has an insight and conviction of his own . as well as the inward liber ty in which the subject has principles. just as little as the making of a code of laws.e . however. But this liberty itself on one hand implies that supreme differentiation in which men are unequal and make themselves more unequal by education. of others. and has therefore to restrict itself: and that. The question .a thing that has nev er happened in history. at the same time in the actual organization or development of th at principle in suitable institutions. but especially and essentially with regard to r easonable liberty. If .as sec urity of property. an d that political freedom in the above sense can in any case only constitute a pa rt of it.iberty only carry us back to equality. The constitution presupposes that conscio usness of the collective spirit. be it added. it is all but part of that indiscriminating relaxation of individuality in this sph ere which generates all possible complications. i. On this use of the term the only thing to re mark is that by constitution must be understood the determination of rights.e. there be simultaneous and endless incr ease of the number of wants. the history is only that spirit's hist ory) by which constitutions have been and are made. and your fanc y only proves how superficially you have apprehended the nexus between the spiri t in its self-consciousness and in its actuality. in so far as it has them actually existent before it. of the lu st of argument and the fancy of detecting faults. What is thus called 'making' a 'constitution'. and is and could grow to such height only in modern states.just because of this inseparability . self-w ill and self-conceit. and of the difficulty of satisfying them. and runs through at the same time with it the grades of formation and the alterations required by its concept. Of it the following paragraphs will speak. with this development of particularity. is often used to mean formal participation in the public affairs of state by the will and action even of those individuals who otherwise find their chief function in the particular aims and business of c ivil society. ¤ 540 The guarantee of a constitution (i. A consti tution only develops from the national spirit identically with that spirit's own development. It is the indwelling spirit and the history of the nation (and. the re moval of all checks on the individual particularity.especially in the specific way in which it is itself conscious of its reason . not merely with regard to the naturalness. Such a sphere is of course also the field of restrictions. and to regard a state.To whom (to what authority and how organized) belongs the power t o make a constitution? is the same as the question. the necessity that the laws be reasona ble. ¤ 541 The really living totality . with its insatiate vanity. the more it gets taken for granted: and then the sens e and appreciation of liberty especially turns in a subjective direction. (Religion is that consciousness in its absolute substantiality. By thi s is meant the liberty to attempt action on every side. as possibility for each to develop and make the best of his t alents and good qualities. Who has to make the spirit o f a nation? Separate our idea of a constitution from that of the collective spir it.) But the guara ntee lies also. because liberty is there under the taint of natural self-will and self-pleasing. . and to throw oneself at pleasure in action for particular and for general intellectual interests. The term political liberty. as a state without a constitution. and the organization of the actualization of them. is . And it has in part become usual to give the title constitution onl y to the side of the state which concerns such participation of these individual s in general affairs. and must deal with them as it ca n.that which preserves. as if the latter exists or has existed without a constitution.

and therefore the living and spiritu al actuality.e. As the most obvious categories of the notion are those of universality and indiv iduality. and their relationship that of subsumption of individual under univers al. but at the same time gets hold of and carries out those general aims of the whole w hich rise above the function. and the government be merely executive and dependent . The monarchical constitu tion is therefore the constitution of developed reason: all other constitutions belong to lower grades of the development and realization of reason. But to make the business of legislation an independ ent power . of the family and of civil society.the all-sustaining. but an actual indiv idual . to the abovementioned subsumption of the powers of the in dividual under the power of the general. as opposed to the external footing they stand on in 'understanding'. But no whit less must the di vision (the working out of these factors each to a free totality) be reduced to .impugns the principle of the division of powers. or a decree issuing from a majority (forms in which t he unity of the decreeing will has not an actual existence). as always. Only through t he government. which never g ets beyond subsuming the individual and particular under the universal.monarchy. The unification of all concrete state-powers into one existence.) Individuality is the first and supreme pr inciple which makes itself felt through the state's organization. all-decreeing will of the state. These. in other words. according as the laws are applied to public or private affairs. In the perfect form of the make it the first power. the part which intentionally aims at preserving those a state of society. but so combined by 'understanding' as to result in an absurd collocation.the will of a decreeing individual. this subjectivity is not a so-called 'moral person'.the sovereign power (prin cipate) is (a) subjectivity as the infinite self-unity of the notion in its deve lopment. is the self-redintegrating notion.or. What dis organizes the unity of logical reason. (A mistake still greater. the participation of all i n all affairs . presupposes ignorance that the true idea. is the government. as in the patri archal society . as in a democratic constitution. . The government is the universal part of the con stitution. with the further proviso that all citize ns shall have part therein. in which each and ev ery element of the notion has reached free existence. as their pecul iarities have a basis in principle. The one essential canon to make liberty deep and real is to give ever y business belonging to the general interests of the state a separate organizati on wherever they are essentially distinct. yet without that difference losing touch wit h the actual unity they have in the notion's subjectivity.y produces the state in general and its constitution. it has come about that in the state the legislative and executive power have been so distinguished as to make the former exist apart as the absolute superio r. i. are the terms on which the different elements e ssentially and alone truly stand towards each other in the logic of 'reason'. which includes an already existing development of differences. and by its embracing in itself the particular businesses (includi ng the abstract legislative business. if it goes with the fancy that the constitution and the fundamental la ws were still one day to make .e. instead of the self-redintegration of the livi ng spirit. the develo ped liberty of the constituent factors of the Idea. equally disorganizes actuality. ¤ 542 In the government . which taken apart is also particular). The organizati on of the government is likewise its differentiation into powers. Such real division must be: for liber ty is only deep when it is differentiated in all its fullness and these differen ces manifested in existence. and to subdivide the latter again into administrative (government) power and judicial power.regarded as organic totality .su bject always. however. The org anization which natural necessity gives is seen in the rise of the family and of the 'estates' of civil society. The division of these powers has been treated as the condition of political equi librium. its highest peak and all-pervasive unity. The theory of such 'division' unmistaka bly implies the elements of the notion. the subjectivit y which contains in it universality as only one of its moments. . i. meaning by division their independence one of another in existence . is the state one.

partly.a com mon will which shall be the sum and the resultant (on aristocratic or democratic principles) of the atomistic of single wills. is still the most definite statement of their difference in relation to sovereignty. essentially. an actual existence. Two points only are all-important. and therefore do not belong specially to the province of the sovereign power. it may be .oriental despotism is i ncluded under the vague name monarchy . For it is as private persons t . to that end and for that reason. and this actuality is not otherwise than as the in dividuality of the monarch . and then of nature . and its conseq uent distribution between particular boards or offices. legislative power. ¤ 544 The estates-collegium or provincial council is an institution by which all s uch as belong to civil society in general.whereby the destination of i ndividuals for the dignity of the princely power is fixed by inheritance. The mature differentiation or realization o f the Idea means. have on them the mark of the unre ality of an abstraction. liberty of property.such as ochlocracy.are. with its industry and i ts communities. to subjectivity. etc. can show themselves palpably efficacious and enjoy the satisfaction of feeling themselves to count for something. These two forms are not to be confused with thos e legitimate structures. has attached to it th e characteristic of immediacy. to which indeed even the favourite name of 'constitutional monarchy' cannot be refused.partly leads on to the proviso that the n ame of the monarch appear as the bond and sanction under which everything is don e in the government. The question which is most discussed is in what sense we are to understand the p articipation of private persons in state affairs. The division of constitutions into democracy. as it were. The y must at the same time be regarded as necessary structures in the path of devel opment . with their general opinion. Secon dly.e. i. participate in the governmental also feudal monarchy. and above all personal liberty. administration and police. and with earlier transition-forms. in the history of the State.being the 'moment' which emphasizes the need of abstract deciding in general . ¤ 543 (b) In the particular government-power there emerges. there arises the participation of several in state-business. . being simple self-relation. personal interference and action of th e State as one man. All those forms of collective decreeing and willing . lik e peace and war. and the regulated efficiency of the particular bureaux in subord ination to the laws. conjoined both with forms of their degeneration . By virtue of this participation subjective liberty and conceit .'ideal' unity. Thus.if we look only to the fact that the will of one individual stands at the head of the state . first to see the nec essity of each of the notional factors. involve the. the further condition for being able to take individually part in this business being a certain training.necessary to the p rocess of evolution . aristocracy and monarchy. civil society. Hence it is superficial and absu rd to represent them as an object of choice.the subjectivity of abstract and final decision exi stent in one short. which having their busin ess appointed by law. first. aptitude. These principles are those expounded earlier. The tru e difference of these forms from genuine monarchy depends on the true value of t hose principles of right which are in vogue and have their actuality and guarant ee in the state-power. The pure forms . that this subjectivity should grow to be a real ' moment'. and are to that degree private person s. It is only the nature of the speculative notion which can really give l ight on the matter. without at the same time ceasing to stand under higher supervision. possess independence of a ction. who toget her constitute the 'general order' (¤ 528) in so far as they take on themselves th e charge of universal ends as the essential function of their particular life.. too. admini stration of justice or judicial power. and skill for such ends. such legislation as concerns the universal scope of those interests which do not. That subjectivity . the division of state-business into its branches (otherwise defined).viz. and secondly the form in which it is act ualized. in so far as they are finite and in course of change. especially in legislation .

range of the extern al means of government. while the sovereign power has the privilege of final decision. and that this happens even in the institutions and possessions suppo'sed to be dedicated to religion. But it has alr eady been noted as a 'moment' of civil society (¤¤ 527. which has i ts actuality vouchsafed it as a participation in the sovereignty. however. as estates. not populus: and in this direction it is the one so le aim of the state that a nation should not come to existence. be they treated as mere individuals. 534) that the individuals ri se from external into substantial universality. in arrangements for art and science. it is not a brutish mass. but an already organized nation one in which a governmental power exists . The des irability of such participation. is really a government affair: it is only improperly called a law. If there is to be any sense in embarking upon the question of the participation of private person s in public affairs. which private persons are supposed to have over state officials .hat the members of bodies of estates are primarily to be taken.would be. Assemblies of Estates have been wrongly designated as the legislative power. Experience s hows that that country .a branch in which the special g overnment-officials have an ex officio share. because private persons have a predominant share in public af fairs. acting with orderly and express effi cacy for the public concerns. Such a condition of a nation is a condition of lawles sness. In the state a power or agency must never app ear and act as a formless. and at the same time breathes fresh life in the administrative officials.the Estates: and it is not in the inorganic form of mere individuals as such (after the democratic fashion of election). and form the multitude of such as are recogni zed as persons. ever newly recurring. but as organic compared with the other civilized states of Europe is the most backward in civil and criminal legislation. so far as they form only one branch of that power . is no t self-destructive. like that of the stormy. But the true motive is the right of the collective spirit to appear as an externally universal will. By this satisfaction of this right it gets its own life quickened. brutishness: in it the nation would only be a shapeless. wild. indeed the whole. In a civilized state. that t hey enter upon that participation.the contrary must be the case . in the general sense of embracing a wide. basing itself on the principle of multeity and mere numbers. The aggregate of private persons is often spoken of as the nation: but as suc h an aggregate it is vulgus. Take the case of England which. The members of civil society as such are rather peopl e who find their nearest duty in their private interest and (as especially in th e feudal society) in the interest of their privileged corporation. Private citizens are in the stat e the incomparably greater number. who thus have it brought home to them that not merely have they to en force duties but also to have regard to rights. as the nation . or in its 'reflectional' universality. s ense of general wants. ¤ 529 note). legislation can onl y be a further modification of existing laws.a spiritual element . the main drift of which has been already prepared or preliminarily settled by the practice of the law-courts. which.nor in the superiority of their good will for the general best. Hence the will-reason exhibits its existence in them as a prepon derating majority of freemen. as such an aggregate. The so-called financial law. and therefore more urgent. elemental sea. has been regarded as having the freest of all constitutions. and that objective freedom or rational right is rather sacrificed to formal right and particular private inter est. however. or as representatives of a number of people or of the natio n. blind force. The desirability of private persons taking part in pu blic affairs is partly to be put in their concrete.e.which should be presupposed. in the law and liberty of it very likely is .regard ed as permanent. Yet such a c ondition may be often heard described as that of true freedom. the provision for it would have more the nature of a law: but t . is not to be put in the superiority of particular intelligence. even if they touch on the sum total of such needs. in so far as it requires the assent of the estates. demoralization. and so-called new laws can only de al with minutiae of detail and particularities (cf. i. moreover. to power and act ion. If the main part of the requirement were . The finances deal with what in their nature are only par ticular needs. inorganic shape. and form a particular kind . to contravene the fundamental idea of what a state is. and partly presuppose the possibility of such a divergence in sp irit between these two parties as would make constitution and government quite o ut of the question. a state of war. nor can the state's subsistence be put yearly in doubt. when it makes a decree about finance. waywardness and chance have a place. to meet which the general estate in the community assumes th e particular function of maintaining the state's independence against other stat es. for each person in the aggregate is autonomous: the universal of law is only postulated between them.o be a law it would have to be made once for all. To fit together the several parts of the state into a co nstitution after the fashion of mere understanding . as content o f a true law. and the violence and oppression of one party would only be he lped away by the other. and not to be made keep up the illusion of that separation having real existe nce.i. But the importa nce attached to the power of from time to time granting 'supply'. As a single individual it is exclusive a gainst other like individuals. To give the name of a law to the annual fixing of fi nancial requirements only serves . or every few years. such help would rather be the derangeme nt and dissolution of the state. in which there would no longer be a government. A l aw for one year and made each year has even to the plain man something palpably absurd: for he distinguishes the essential and developed universal.with the presupposed separation of legislativ e from executive . In their mutual relations. in which it might be useful and necessary to have in hand means of compulsion. and not actually existent. ¤ 545 The final aspect of the state is to appear in immediate actuality as a singl e nation marked by physical conditions. and can be subjected to a varying yearly estimate. and thus. ¤ 546 This state of war shows the omnipotence of the state in its individuality an individuality that goes even to abstract negativity. e. by the threat of suspending the activity of such a n institution and the fear of a consequent state of brigandage. and to conceal the fact that the legislative power. afresh. In one case the . reserve for itse lf a means of coercing private individuals. If we suppose the empty possibility of getting help by such compulsive means brought into existence. and becomes the estate of bravery. This independenc e of a central authority reduces disputes between them to terms of mutual violen ce. It is this last then which falsely bears the high-sou nding names of the 'Grant' of the Budget. It would be a parallel absurdity if the gove rnment were. the pictures of a condit ion of affairs. (b) External Public Law(8) ¤ 547 In the state of war the independence of States is at stake. on the ground that the assembly of estates possesses in it a check on the government. but only parties.this importance is in one way rath er plausible than real. from the reflectional universality which only externally embraces what in its nature is many.g. is really engaged with strict executive business. Then again.e. The financial measures necessary for the state's subsist ence cannot be made conditional on any other circumstances. i. and thus a guarantee against injustice and violence .. to adjust within it th e machinery of a balance of powers external to each other . The part which varies according to time and circumstanc es concerns in reality the smallest part of the amount. Country and fatherland t hen appear as the power by which the particular independence of individuals and their absorption in the external existence of possession and in natural life is convicted of its own nullity . of the whole of the the power which procures the maintenance of th e general substance by the patriotic sacrifice on the part of these individuals of this natural and particular existence . to grant and arrange the judicial institutions always for a l imited time making nugatory the nugatoriness t hat confronts it. and the provisions with regard to it have even less the character of a law: and yet it is and may be onl y this slight variable part which is matter of dispute. are partly based on the false conception of a contract between ru lers and ruled.

this note must go into further deta il. it passes int o universal world-history. As this development is in time and in real existence. External state-rights rest partly on these positive treaties. and when a determined attempt is made to force events an d actions into conformity with such conceptions. and distinguishes indivi duals as private persons (non-belligerents) from the state. a history of its own. the general principle of which is its presupposed recognition by the seve ral States. an d the special claims of nations on one another. For such a priori methods of tr eatment at the present day.result may be the mutual recognition of free national individualities (¤ 430): and by peace-conventions supposed to be for ever. there is Reason in history. are settled and fixed. like that of a primitive age and its primiti ve people. The presupposition that history has an essential and actual end.. etc. internat ional law rests on social usage. and form bold combinations of them from a learned rubbish-heap of out-of-the-way and trivial facts. where th e art of historical writing has gone through a process of purification to a firm er and maturer character. In general. whereby it becomes to the outward eye a universal spirit . and on history-writing in general. as it is a history.of sacerdotal races . the dee d by which the absolute final aim of the world is realized in it. It is in time. which actually is and will be realized in it . of a Roman epic. and who at the same time take opportunity expressly to rais e their voice against the habit of philosophizing. as single and endued by nature with a speci fic character. when we come to minutiae. is founded on an essential an d actual aim. It has. (c) Universal History(9) ¤ 548 As the mind of a special nation is actual and its liberty is under natural c onditions. in short. in defiance of .a world-mind. must be decided on strictly phi losophical ground. and philosophy is reproached with a priori history-writing. its several stages and steps ar e the national minds. each of which. has essentiall y a particular principle on the lines of which it must run through a development of its consciousness and its actuality. To pr esuppose such aim is blameworthy only when the assumed conceptions or thoughts a re arbitrarily adopted. first in general. There is a wide circle of persons who seem to c onsider it incumbent on a learned and ingenious historian drawing from the origi nal sources to concoct such baseless fancies. and above all universal history. Fictions. On th is point. But as a restricted mind its independence is something secondary. Philosophy is to them a troublesome neighbour: for it is an enemy of a ll arbitrariness and hasty suggestions. ¤ 549 This movement is the path of liberation for the spiritual substance. from the princi ples of which certain characteristic results logically flow. in short. but to that extent contain only rights failing short of true actuality (¤ 545): partly so-called internationa l law. it admits on this nature-side the influence of geographical and clima tic qualities. Such a priori history-writing has someti mes burst out in quarters where one would least have expected. That history. have taken the place of the pragmatizing which detected psychol ogical motives and associations.and. it. especially on the philological side. and in Germany more than in France and England. and as regards its range and scope. is appointed to occupy only one grade. and the merely implicit mind achieves consciousness and self-consciousness. the events of which exhibit the dialectic of the seve ral national minds . and then in history. and thus shown to be essentially and in fact necessary. It is thus the rev elation and actuality of its essential and completed essence. however. It thus restricts their otherwise unchecked action against one anoth er in such a way that the possibility of peace is left. is called an a prio ri view of it.the judgement of the world. that. both this general recognition. su pposed to be the source of the legends which pass current for the history of anc ient Rome. possessed from the first of the true knowledge of God and all the sci ences .the plan of Provide nce. and accomplish one task in the whole deed. those are chiefly to blame who profess to b e purely historical.

in their incoherent and uni ntelligent particularity. not as good as a fairy tale. invented to suit the character and ascribed to this or that name and circumstances. But in speaking of the impartiality required from the historian. as of the critical exam ination into their comparative importance. i. In the existence of a nation the substantial aim is to be a state and preserve i tself as such. if he had not an interest. has its essential significance in relation to the s tate: whereas the mere particularities of individuals are at the greatest distan ce from the true object of history. has. and there is no difficulty here in distinguishing it from subjective part iality. no history . weave them into the pictur e of general interests. even such singularities as a petty occurrence. But little reflection is needed to discover that this is the presuppos ed end which lies at the basis of the events themselves. and not the trivialities of external existence and contingen cy. But to take the individual pettinesses of an age and of the pe rsons in it. The only truth for mind is the substantial and underlying essence. is not only against taste and judgement. It was a correct instinct which sought to banish such portra iture of the particular and the gleaning of insignificant traits. express not a subjective particularity. and to select suc h trifles shows the hand of a historian of say a word on that here . the m ain mass of singularities is a futile and useless mass. Setting aside this subjective treatment of history. strictly s peaking. The essential characteristic of the spirit and its age is always contained i n the great events. and. but an age. a civilization. Where the picture presen ts an unessential aspect of life it is certainly in good taste to conjoin it wit h an unessential material. a nation. The point of interest of Biography .e.). What happens to a nation . a purpose at least dimly surmisable with which events and actions are put in the nations which existed before the rise of states a nd others which still exist in a condition of savagery. and takes place within it. in the interest of so-called truth. Rome and its fortunes. by the painstaking accum ulation of which the objects of real historical value are overwhelmed and obscur ed. for even children expect a m otif in their stories. just as a judge should h ave no special sympathy for one of the contending parties. if he had not that for his aim and one sole aim. or. It is true that the general spirit of an age leaves its imprint in the character of its celebrated individuals. on the other hand. and rejects both ki nds of interest. This is a requirement often a nd especially made on the history of philosophy: where it is insisted there shou ld be no prepossession in favour of an idea or opinion. It demands that the historian shall bring with him no definite aim and view by which he may sort out. A history without such aim and such criticism would be only an imbec ile mental divagation. as in the romance. But. in striking portraiture and brevity. and even the ir particularities are but the very distant and the dim media through which the collective light still plays in fainter colours. It is therefore completely indifferent whether such insignificances are duly vouched for by documents. we find what is properly the opposite view forbidding us to import into history an objective purpose. etc. state. or the Decline of the grandeur of the Roma n empire. this se lf-satisfied insipid chatter lets the distinction disappear.g. A nation with no state formation (a mere nation). and an exclusive interest in justice. their nearer or more remote rela tion to it. Now it is at least admitted that a history must have a n object. but violates th e principles of objective truth. or if he declined to judge at all. a word. e. such as the romance tales from private events and sub jective passions.appears to run . In the case of the ju dge it is at the same time assumed that he would administer his office ill and f oolishly. This i s after all synonymous with what seems to be the still more legitimate demand th at the historian should proceed with impartiality. but shall na rrate them exactly in the casual mode he finds them. and criticize events. into the Novel (as in the celebrated romances of Walter Scott.the best-accredited history. Ay. T his requirement which we may make upon the judge may be called partiality for ju stice.

and their subjectivity. these individuals. while it inheres in them.will be par tly at least a plausible faith.Fame. and the business of so doing. The self-consciousness of a particular nation is a vehicle for the contempor ary development of the collective spirit in its actual existence: it is the obje ctive actuality in which that spirit for the time invests its will. on the contary. the consciousness of it. suggests by allus ion that central reality and has its interest heightened by the suggestion. with which the individual is intimately bound u p: even purely personal originality. ¤ 552 The national spirit contains nature-necessity. What they personally have gained therefore through the individual share they took in the substantial business (pr epared and appointed independently of them) is a formal universality or subjecti ve mental idea . But. In that way histori cal truth means but correctness . on its subjective side it labours under contin gency. only q ualitative and quantitative judgements.or in other words that Reason is in history . Histo ries with such an object as religion or philosophy are understood to have only s ubjective aims for their theme. liberty. no judgements of necessity or notion (cf . But biography too has for its background the historical world. so here the 'Truth' must be the object to which the several deeds and events of the spirit would have to be refe rred. What is actually done is rather to make the contrary presupposition. without criti cal treatment save as regards this correctness . and then delivers it over to its chanc e and doom. in this case. and there fore as a work of individuals. which all alik e have no stuff in them. and stands in external existe nce (¤ 483): the ethical substance. and of its essence. to the history of religion. Such a doctrine . is the guiding p rinciple and only its notion its final aim. only opinions and mere ideas. is the supreme right. are instruments. as regards the substantial iss ue of their labour. As the State was already called the point to which in polit ical history criticism had to refer all events. And that with the mere excuse that there is no truth. to chu rch history) generally implies an even more decided bar against presupposition o f any objective accurate report of externals. potentially infinite. in the shape of its unreflective natural usages. and the aim to which the phenomen a are to be related and by which they are to be judged. On this assumption the sympathy with truth appears as only a parti ality of the usual sort. which is what is pe culiar to them. Only therefore through their relationship to it.e. have they their value and even their existence. then in universal histor y the genuine spirit. which is their reward. is actually a particular and limited substance (¤¤ 549. i. is the empty form of activity. For Spirit is consciousn ess. ¤ 551 To such extent as this business of actuality appears as an action. etc. not an essent ial and realized object like the truth. is even in a higher degree a true and actual object and theme.admitting.directly counter to any universal scope and aim.e. I t is the spirit which not merely broods over history as over the waters but live s in it and is alone its principle of movement: and in the path of that spirit. through the judgement in which they are subsumed under it. i.e. truth. a development determined by the notion of spirit. are an a ctual and genuine object of political history. The requirement of impartiality addressed to the history of philosophy (and also . a partiality for opinion and mere ideas. notes to ¤¤ 172 and 175). if Rome or the German empire. and are all treated as indifferent. the freak of humour. in which it proceeds to come to itself and to reali ze its truth. has another ground and interest than his tory. i. 550). the absolute L aw. we may add. and an aim to which all other phenomena are essentially and actually subservient. i. and secondly. really. Against this absolute will the other particular natural minds have no rights: that nation do minates the world: but yet the universal will steps onward over its property for the time being. The mere play of sentiment.e. as over a special grade. etc. and its content is prese . first in general. partly it is a cognition of philosophy. ¤ 550 This liberation of mind.

of calmly and simply reinstating as true and valid that very antith esis of finitude. But . the idea of God it kn . then whatever is to rank as r ight and justice. As regards the 'mediation' which. that elevation to God really involves. as the eternally act ual truth in which the contemplative reason enjoys freedom. Such apprehension. Here then is the place to go more deeply into the reciprocal relations between t he state and religion. i.e. is the purification. note). For that st arting. then perforce religion must have the genuine content. as it is subsumed under i t and is its sequel. cf. as true in the world of free will. becoming aware of the free un iversality of its concrete essence. and in doing so to elucidate the terminology which is fam iliar and current on the topic. whereby its conscience is purged of subjective opinion and its will freed from the selfishne ss of desire. At this rat e.e. however. is the real ethical self. actually accomplished in the ethical world. and that on the religious. This factor. the state rests on the ethical sentiment. while the necessity of nature and the necessity of history are only ministrant to its revelation and the vessels of its honour. and here in mind is also kn own as its truth. If relig ion then is the consciousness of 'absolute' truth.point contains the material or content which constitutes the content of the notion of God. The strictly technical aspects of the Mind's elevation to God have been spoken o f in the Introduction to the Logic (cf.nted to it as something existing in time and tied to an external nature and exte rnal world. stripping off at the same time those limitations of the several national minds and its own temporal restrictions. As regards the sta rting-point of that elevation. still has the immanent limitedness of the national spirit. and that relig ion is the very substance of the moral life itself and of the state. But if the truly moral life is to be a sequel of religion. especially ¤ is the case with all speculative process . from which the start is now made.this development of one thin g out of another means that what appears as sequel and derivative is rather the absolute prius of what it appears to be mediated by. the self-determining and self-realizing notion itself .consciousn ess. Only from the moral life and by the moral li fe is the Idea of God seen to be free spirit: outside the ethical spirit therefo re it is vain to seek for true religion and religiosity. lays hold of its concr ete universality.e. the supersession of which into truth is the essence of that el evation. Kant has on the whole adopted the most correct. It rises to apprehend itself in its essentiality. It is evident and apparent from what has precede d that moral life is the state retracted into its inner heart and substance.a mere 'ought' .is the peculiar perversity. The negation through which that consciousness raises its spirit to its trut h.Liberty. as law and duty. whi le the state is the organization and actualization of moral life. Th e finite. But the true concrete material is neither Being (as in the co smological) nor mere action by design (as in the physico-theological proof) but the Mind. ¤ 204 not e). w hen he treats belief in God as proceeding from the practical Reason. and rises to apprehend the absolute mind. forme rly noticed. That the elevation of subjective mind to God which these considerations give is by Kant a gain deposed to a postulate . as it has been already shown (¤ 192. the absolute characteristic and function of which is effective reason. the point specially calling for note is the ' moment' of negation through which the essential content of the starting -point is purged of its finitude so as to come forth free. But the spirit which think s in universal history. however (which thinks in this moral organism) overrides and absorbs within itself the finitude attaching to it as national spirit in its state and the state's temporal interests.e. The spirit. in the system of laws and usages. abstract in the formal treatment of logic. i. i. can b e so esteemed only as it is participant in that truth. now gets its most concrete interpretation. Genuine religion and genuine religiosity only issue from the moral life: religion is that life rising to think. i.

which order ag ain does not get possession of that knowledge in a spiritual way only. then there may be created. even though here it is not the nature-element in which the idea of God is the one religion which secures the stability of governments. and law and justice. and prays others to pray . in the annihilation of its externality. And. and even to be capable of b eing transferred to others.e. It leads. The tw o are inseparable: there cannot be two kinds of conscience. non-spirituality. then self-consciousness in this content has t he certainty of itself and is free. exercises a sanction o ver the moral life which lies in empirical actuality. even though the implicit content of religion is absolute spirit.or it may be.the body of religious truth. but in the moment of enjoymen t.addressing his devotion to miracle. generally. It has been the monstr ous blunder of our times to try to look upon these inseparables as separable fro m one another. its reasonable law and constitution which are based on a ground of their own. a condition of spiritual sla very. This self-consciousness retiring upon itself out of its empirical ac tuality and bringing its truth to consciousness has. and even as mutually indifferent. So long as this body of truth is the very substance or indwelling spirit of se lf-consciousness in its actuality. religion is treated as s omething without effect on the moral life of the state. to justification by external wo rks. And yet in Catholicism this spirit of all truth is in actuality set in rigid opposition to the self-conscious spirit. (In the Lutheran Church. as it is actually present in a nation and its individu al members. and a state of lawlessness and immorality in polit ical life. The ethical life is the divine spirit as indwelli ng in self-consciousness.of bondage. The view taken of the relations hip of religion and the state has been that. i. first of all.e. in point of form. As the inseparability of the two sides has been indicated. It leads to the non-spirit ual style of praying . This grea t difference (to cite a specific case) comes out within the Christian religion i tself. and these applications of it in the religious life. God is in the 'host' presented to religious adoration as an external thing. springing from some force and power. differing from the former in body and value of truth. as the pure self-subsisting and therefore supreme truth. but purely subjective in individuals: . and ex pecting miracles from them.e.logi cally enough . But if this present self-consciousness is la cking. on the contr ary. partly in the way that the subject foregoes his right of directly addressing God. something desirable perhaps for strengthening the political bulwarks .(and religion and ethical life belon g to intelligence and are a thinking and knowing) . but to th at end essentially requires an external consecration. Along with this principle of spiritual bondage. and though nothing of the sort even enters as a factor into its centr al dogma and sole theme of a God who is known in spirit and in truth.partly as mere moving of the lips.) From that first and supreme status of externalization flows every oth er phase of externality . the host as such is not at first consecrated. responsibility and duty are corrupted at their root. for thought and knowledge . in the free self-certain spirit: only then is it consecrated and exalted to be pre sent God. All this binds the spirit under an externalism by wh ich the very meaning of spirit is perverted and misconceived at its source. it may be worth while to note the separation as it appears on the side of religion. and in the act of faith. religion was a late r addition. receiving its knowledge of divine truth. and superstition. there can only go in the legislative and constitutional syst em a legal and moral bondage. B .working images. Catholicism has been loudly praised and is still often praised . Thus for self-consciousnes s religion is the 'basis' of moral life and of the state. a merit which is supposed to be gained by acts. i. as well as the direction of its will and conscience from without and from another order . one religious and an other ethical. But in poin t of form. It lea ds to a laity. only what it has consciously secured in its spiritual actuality. It is primarily a point of form: the attitude which self-consciousness takes to the body of truth . i. i. even to bones.e. in its faith and in its con science. whereas the state had an independen t existence of its own. morality and conscience.ows must be the true and real.

But these governments are not aware that in fanaticism they have a terrible power. and these principles were set at such a dista nce as to seem to have true being only as negative to actual self-consciousness. It was well to call these pr oducts of thought. . leads it into the rea l world. because the state is a self-possessed.e. and in the use of property . what belongs to the secular authority: and it is sufficiently notorious that the secular no less than the ecclesiastical authori ty have claimed almost everything as their own. Let us suppose even that. And instead of the vow of obe dience. It is the morality of marriage as against the sanctity of a celibate order. It is silly to suppose that we may try to allot them separate spheres. The precept of religion. so long as those principles in their wisdom mistake religion so much as n ot to know that the maxims of the reason in actuality have their last and suprem e sanction in the religious conscience in subsumption under the consciousness of 'absolute' truth. no matter how. Thus set free. Instead of the vow of chastity.e. . founded on principles of reason. self-realizing reason . the content of religion assumes quite another shape. A free state and a slavish religion are incompatible.the morality of an obedience dedicated to the law of the state as against the sanctity of an obedience from which law and duty are absent and where conscience is enslaved. if taken alone. i. can law and morality exist. and actuality emancipates itself to s pirit. moral life in the state. . But once the divin e spirit introduces itself into actuality. the wisdom of the world. only so long as and only on condition that they remain sunk in the thraldom of injustice and immorality.(1 0) for thought makes the spirit's truth an actual present. therefore. with institutions that embody injustice and with a mor ally corrupt and barbaric state of society. under the impression that their diverse natures wil l maintain an attitude of tranquillity one to another and not break out in contr adiction and short moral life in the socioeconomic sphere. true religion sanctions obedience to the law and the legal arrangements of the state . and. and thus only. But that concrete indwelling is only the aforesaid ethical organizations. In this unreality ethical content gets the name of Holiness. unte nable. Thus. But in mind there is a very different pow er available against that externalism and dismemberment induced by a false relig ion. lacked liberty. and in a special sense short. as the highest on this side of humanity stan ds the family. i. With the growing need for law and morality and the sense of the spirit's essential liberty. so to speak a priori. our consciousness and subjectivity.e. and it carr ies the terms of its own justification. It is no use to o rganize political laws and arrangements on principles of equity and reason.the morality of economic and industrial action a gainst the sanctity of poverty and its indolence. then what in the world was a postulate of holiness is supplanted by the a ctuality of moral life. it followed ne cessarily that self-consciousness was conceived as not immanent in the ethical p rinciples which religion embodies. sti . which does not rise in hostility against them. and thus liberates it in its actuality and in its own self. and political institutions deduced from them must be. 'Give to Caesar what is Caesar's and to God what is God's' is not enough: the question is to settle what is Caesar's. a code of law should arise. Principles of civil freedom can be but abstract and superfi cial. i. whosoever enric hes them) is the precept of action to acquire goods through one's own intelligen ce and industry. Philosophy awakes in t he spirit of governments and nations the wisdom to discern what is essentially a nd actually right and reasonable in the real world.ut in reality this applies only to governments which are bound up with instituti ons founded on the bondage of the spirit (of that spirit which should have legal and moral liberty). but in contradict ion with an established religion based on principles of spiritual unfreedom. The divine spirit must interpene trate the entire secular life: whereby wisdom is concrete within obedience which is itself the true freedom. so l ong as in religion the principle of unfreedom is not abandoned. marriage now ranks as th e ethical relation.of honesty in commercial dealing. So long as t he form. Instead of the vow of poverty (muddled up into a contradiction of assigning merit to whosoever gives away goods to the poor. Mind collects itself into its inward free actuality. ther e sets in a conflict of spirit with the religion of unfreedom.

Such laws. thus surmountin . on the other hand. the laws appear something m ade by human hands: even though backed by penalties and externally introduced. . and that stability could be procured for the laws by external guarantees. Plato gets hold of the thought that a genuine constitution and a sou nd political life have their deeper foundation on the Idea . At best it is only a temporary expedient . This additional 'individuality' . The perception had dawned upon Plato with great clearness of the gulf which in h is day had commenced to divide the established religion and the political consti tution. To the height of the thinking consciousness of this princip le Aristotle ascended in his notion of the entelechy of thought. Now to s ee and ascertain what these are is certainly the function and the business of ph ilosophy. as the duty of carrying out the laws lies in the hands of individual members of the government. and of the various classes of the administrative personnel. from those deeper requirements make a revolution without having made a reforma tion.which implicitly indeed is the free self-determining thought . as the universal in a mental concept or idea. (cf. and their 'individuality' is not itself the form: the form is only found in subjective thinking.could not get into consciousness save only in the form of a thought. thus founder on the conscience. or. if the distre ss of nations is to see its end. and not in the spirit of their religion where their inmost conscience and supreme obliga tion lies. This absolute nucleus of man .among which laws these guarantees are just this . that the substance of the thought could only be true when set forth as a universal. In the case of natural things their truth and reality does not get the for m of universality and essentiality through themselves. To compare the Platonic standpoint in all its definiteness with the point of vie w from which the relationship of state and religion is here regarded. Opposed to what religion pronounces holy. that the Idea must be regent. which in philosophy gives that universal truth and reality an existence of its own. it is vain to delude ourselves with the abstract and empty assumption that the i ndividuals will act only according to the letter or meaning of the law. and as such brought to consciousness under its most abstract form. It is from this point of view that Plato breaks out into the celebrate d or notorious passage where he makes Socrates emphatically state that philosoph y and political power must coincide. It is indeed the height and profanity of contradiction to seek to bind and subject to the secular code t he religious conscience to which mere human law is a thing profane. we re made upon religion and politics by liberty which had learnt to recognize its inner life. Those guarantees are but rotte n bulwarks against the consciences of the persons charged with administering the laws .ll. What Plato thus definitely set before his mind was that the Idea . whose spirit is different from the spirit of the laws and ref uses to sanction them. and it comes to existence in his self-consciousness. however sound their provisions may be. the notion al differences on which everything turns must be recalled to mind.. It is nothing but a modern folly to try to alter a corrup t moral organization by altering its political constitution and code of laws wit hout changing the religion. to put it simply. to suppose that a political constitution opposed to the old religion could live in peace and harmony with it and its sanctities. and the power given them to fix the budget. when specially set in relief as genus. The first of these is that in natural things their substance or genus is different from their existence in which that substance is as subject: further that this subjective e xistence of the genus is distinct from that which it gets. In m an's case it is otherwise: his truth and reality is the free mind itself. etc. ¤ 544 note).g. on one hand.the soil on which the universal and unde rlying principle freely and expressly exists .is the intellectual and thinking self. t hey could offer no lasting resistance to the contradictions and attacks of the r eligious spirit. so-called 'chambers'.on the essentially and actually universal and genuine principles of eternal righteousness. e.mi nd intrinsically concrete .to have the form (to have thinking) i tself for a content.when it is obviously too great a task to descend into t he depths of the religious spirit and to raise that same spirit to its truth .t o seek to separate law and justice from religion.

and to the glad some and frivolous humours of its poetic creations. and for accomplishing the reconciliation of actuality in general with the mi nd. of philosophy. intuition. but could not work into his idea of it the infinite form of subjecti vity.and thus thi s underlying principle was not yet apprehended as absolute mind. Religion may.each contain the absolute truth: s o that the truth. It was not vouchsafed to Pl ato to go on so far as to say that so long as true religion did not spring up in the world and hold away in political life. Stil l the principle has in it the infinite 'elasticity' of the 'absolute' form'. But even religion. in its philosophic phase. perceived this demoralization of democracy and the defectiveness even of its principle. but earlier than philosophy. wanting in subjective liberty (¤ 503 note. etc. with which is identical the liberty o f an independent self-consciousness.the idea of the substantial moral life. as it grows and expands. Self-realizing subjectivity is in this case absolutely identical with substantial universality. or those who are now called kings and rulers do not soundly and compre hensively philosophize. and the state as such both as forms in which the principle exists . on its own s howing.through pure self-existe nt thought: but the form pervading this underlying principle .contains the immediate self-subsistence o f subjectivity no less than it contains universality. exhibits the one-sidedness. Plato. and the principles of philosophy coinciding in o ne. earlier than it does as philosophy. religion. got hold of only in the form of thought-out truth. Hence religion as such. which is awa re of its own essence. As it left therefore behind. is after all only in one of its form s. should knit it together and control it. which is developed similarly. so . fall feeling. Under the subjective form. nor could thought lay hold of the genuine idea of the state .g the Platonic Idea (the genus. in common with all his thinking contemporaries. he set in relief accordingly the underlying principle of the state. he. which was not yet identical with the substantiality itself . lets other aspects of the Idea of humanity grow and expand also (¤¤ 566 seqq. so long neither the state nor the race of men can be lib erated from evils . Philosophy is a later development from this basis (just as Greek philosophy itself is later than Gree k religion). and has its actuality in the act of self-liberation. for th ese reasons. appea r in its existence degraded to sensuous externality. or rather must. the subjectivity of mind. But so long too this principle could not eme rge even in thought. ¤ 513. does the absolute possibility and necessity exist for political power.). Thus religion m ight appear as first purified only through philosophy . is implicitly in absolute liberty.was that creative imagination. Political power. broke forth at first only as a subjective free thi nking. the genuine Idea of the in trinsically concrete mind is just as essentially under the one of its terms (sub jective consciousness) as under the other (universality): and in the one as in t he other it is the same substantial content. His state is therefore. which in the actual world may infect its implicitly true Idea. a nd hence he makes that utterance that 'so long as philosophers do not rule in th e states. of the state with the religious conscience as well as with the philosophical consciousness. But Greek philosophy could set itself up only in opposition to Greek religion: the unity of thought and the substantiality of the Idea could t ake up none but a hostile attitude to an imaginative polytheism. The form in its infinite tru th.). and in fact reaches its completion by catching and comprehending in all its definite essentiality that principle of spirit which first manifests it self in religion. and it is in fact necessary that in point of time the consciousness of the absolute Idea should be first rea ched and apprehended in this form: in other long will the idea of the political constitution fall sho rt of possibility and not see the light of the sun'. and thus in the sequel beco me an influence to oppress liberty of spirit and to deprave political life. Only in the principle of mind. which still escaped his intelligence. in its f irst immediate. it must exist in its immediat e reality as religion. so long the genuine principle of the state had not come into actuality. But thought always . as demoralization. pictorial representation.and th at on account of this very principle . The truth which sho uld be immanent in the state. from religion.the form which ph ilosophy attacked . or essential being). however. and so also one-sided phase.

¤ 555 The subjective consciousness of the absolute spirit is essentially and intri nsically a process. 2. Das System der Bedurfnisse. Die burgerliche Gesellschaft. and his objective essence is so little dwelt upon. In the Protestant state. 4. Inneres Staatsrecht. and that belief is only a particular for m of the latter. this there is at least the correct principle that God must be apprehended as spirit i n his community. as always. The s ubjective and the objective spirit are to be looked on as the road on which this aspect of reality or existence rises to maturity. as well as their several applications. is always also identit y returning and ever returned into itself: if it is the one and universal substa nce it is so as a to overcome this depraving of the form-determination (and the content by thes e means). Thus ul timately. 9. as this supreme sphere may be in general de signated. in the Protestant conscience the principles of the religious and of th e ethical conscience come to be one and the same: the free spirit learning to se e itself in its reasonableness and truth. Das aussere Staatsrecht. and to bring about the reconciliation of the spirit in itself. Gesetz. the immediate and substantial unity of which is the Belief i . Die Sittlichkeit. The moral life of the state and the religious spirit uality of the state are thus reciprocal guarantees of strength. That here. has been remarked already (¤ 63 note). embody the principle an d the development of the moral life. while it is self-centred identity. Die Weltgeschichte 10. then the necessary aspect is that the implicitly free intelligence be in its actuality l iberated to its notion.e. which proceeds and can only proceed from th e truth of religion. i. 8. belief or faith is not opposite to consciousness or knowle dge. 1. of God's indwelling in us. If this reality in identity with that notion is to exist as the consciousness of the absolute Idea. Religion. when reinstated in its original principle and in that way a s such first become actual. must no less be regarded as objectively issuing fr om the absolute spirit which as spirit is in its community. if that actuality is to be a vehicle worthy of it. for which it is as substance. Die Polizei und die Corporation. ¤ 554 The absolute mind. if it has on one hand to be studied as issuing from the subject and ha ving its home in the subject. the constitut ion and the code. 3. but rather to a sort of knowledge. wh ile people speak so much more of the subjective side of religion. 6. Weltweisheit. SECTION THREE: ABSOLUTE MIND(1) ¤ 553 The notion of mind has its reality in the mind. If nowadays there is so li ttle consciousness of God. discerning itself into a self and a consciousness. and if that and not the truth as such is called for . Die Rechtspflege 5.

c other words. into the subject which produces that work. ART ¤ 556 As this consciousness of the Absolute first takes shape. is so transfigured by the in forming spirit in order to express the Idea. A. at once this immediate unity and containing it as a reciprocal dependence of these diff erent terms.something formal. that the figure shows it and it alo ne: . On the subjective side the c ommunity has of course an ethical life. ¤ 557 The sensuous externality attaching to the beautiful. But. its immediacy produ ces the factor of finitude in Art. and t he subject which contemplates and worships it. Belief.the form of immediacy as such . Der absolute Geist. or the idea. it is the concrete contemplation and mental picture of implicitly absolute spirit as the Ideal. Art requires not only an external given material .must use the given forms o f nature with a significance which art must divine and possess (cf. because only in it can the sp irit have its corporeity and thus its visible expression. so long as the natural is only taken in its external ity. breaks up into an ind eterminate the same time qualifies what it embodies: and the God (of art) has with his spirituality at the same time the stamp upon him of a natural medium o r natural phase of existence .the shape or form of Beauty. These considerations govern in their further develo pments the devotion and the worship in the religion of fine art. This disposes of the principle of the imitation of nature in art: a point on whi ch it is impossible to come to an understanding while a distinction is left thus abstract .i. the subject's liberty is only a manner of life. . With the essential restrictedness of its content.e. of the spirituality of its essence: and its self-consciousness and actuality are in it elevated to subs tantial liberty. But with the stigma of immediacy upon it.passed over into the process of superseding the contrast till it becomes spiritual liberation.the implicit or more explicit act of worship (cul tus) . but . as superseded in spirit. like the material which it uses to work in. 1. It is not t he absolute spirit which enters this consciousness.hence not the sp iritual unity. so that the thought embodied. the immediate unity in sensuously intuitional form . which is only a sign of the Idea. viz. and of gaining its concrete determination. or the concrete shape born of the subjective spirit. In this ideal. reconciliation. the actuality of the spirit. on the other hand. Of all such forms the human is the highest and the true. it breaks up into a wor k of external common existence. when steps are taken to specify its fullness in detail.He contains the so-called unity of nature and spi rit . in which the natural would be put only as 'ideal'. be of the most diverse and uness ential kind. not as the 'characteristic' meaningful nature-form which is significant of spirit. as it is. Beauty in general goes no further than a penetration of the vision or image by the spir itual principle .(under which are also included subjective images and ideas). On one hand. and the spiritual content would be only in self-relation.for the expression of spiritual truth .n the witness of the spirit as the certainty of objective truth. that is. without the infinite self-reflection and the subjecti ve inwardness of conscience. its n atural immediacy. ¤ 560 The one-sidedness of immediacy on the part of the Ideal involves the opposit . has in devotion . ¤ 558 For the objects of contemplation it has to produce. and still the work be something beautiful and a work of art. ¤ 559 In such single shapes the 'absolute' mind cannot be made explicit: in and to art therefore the spirit is a limited natural spirit whose implicit universalit y. ¤ 411). aware. the process of authenticating that first certainty by this intermediation.

the artist's enthusiasm. though concrete and intrinsically free. but as only finding himself in himself.for the defect in subject-matter comes from the form not being imman .and t hen to see how the secular self-consciousness.and is at the same time a labour concerned with technical cleverness and mechanical externalit ies. As regards the close connection of art with the various religions it may be spec ially noted that beautiful art can only belong to those religions in which the s piritual principle. But as liberty only goes as far a s there is thought. but its inmost depth. which is thus self-confident and of good cheer. the consciousness of what is the supreme vocation of man . the artistic production has on its part the form of natural immediacy. On the further side of the perfection (which is reached in such reconciliation. Romantic art gives up the task of showing him as such in external form and by means of beauty: it presents him as only condescending to a ppearance. is not as in the first ex treme a mere superficial personality. and yet all the while toil ing to work itself into it. though the craving for art is felt in order to bring in imaginative visi bility to consciousness the idea of the supreme being. subjectivity. and the divine as the heart of hearts in an externality from which it always disengages itself. the principle of its law. Thus the external can here appear as contingent towar ds its significance. The Philosophy of Religion has to discover the logical necessity in the progress by which the Being. The meaning or theme thus shows it has not yet reach ed the infinite form. is a truth on which follows the further truth that the history of religions coincides with th e world-history.a mixture from natural and spiritual sources . .a restless and unappeased effort which throws itself into shape after shape as it vainly tries to find its goal. without admixture and unspotted from its contingency.can try to bring itself to consciousness. is not yet known. the action inspired with the fullness of this indwelling pow er. as free spi rit. and God is known not as only seeking his form or satisfying himself in an external form. corresponds to the principle which constitutes the subs tance of a religion. it has to note to what particular feature the kind of cultus corresponds . and th e artist is the master of the God. it belongs to the genius or particular endowment of the artist . and of its constitution. not yet conscious of itself.symbolic art. assumes fuller and firmer features. and that is where the infinite form. is like a foreign force under which he is bound and passive. is not yet absolute. ¤ 562 In another way the Idea and the sensuous figure it appears in are incompatib le. as well as of its art and science. its form is defective because its subject-matter and th eme is so . and the thought as going forth and wrestling with the figure is exhibited as a negative attitude to it. without the depth and without the sense of its antithesis to the absolute essence. The work of art therefore is just as much a work due to free option. ¤ 561 In work so inspired the reconciliation appears so obvious in its initial sta ge that it is without more ado accomplished in the subjective self-consciousness . known as the Absolute. That all these elements of a nation's actuality constitute one systematic totality. In religions where the Idea has not yet been revealed and known in its free cha racter. The artist's theme only is as the abstract God of pure thought. and the net power of the indwelling spirit is conceived and born into the world. in the beauty of classical art) lies the art of sublimity .stil l this art is defective. that one spirit creates and informs them. when there is no sign of subjective particularity in short how the nature of a nation's moral life.e one-sidedness (¤ 556) that it is something made by the artist. and though art is the sol e organ in which the abstract and radically indistinct content . or an effor t towards him . and thus giving himself his adequate figure in the spiritual world alone. The subject or ag ent is the mere technical activity: and the work of art is only then an expressi on of the God. in which the figuration suitable to the Idea is not yet found. of its actual liberty.

Beautiful art.due to a one-sided survey of human life . If the wo rd 'God' is taken in earnest in religion at all. REVEALED RELIGION(1) ¤ 564 It lies essentially in the notion of religion. ¤ 563 Beautiful Art.the consciousness that compared with it the natural and sens uous has no standing of its own: it makes the natural wholly into the mere expre ssion of spirit. The representations of this symbolic art keep a certain tastelessness and stolidity . In the sublime divinity to which the work of art succeeds in giving expression the artistic genius and the. is first generated. Beautiful art. has for its condition the self-consciousness o f the free spirit . still more in that external. At the very time it seems to give religion the supreme glorification. the theme and c entre of religion. has its future in true reli gion. it has lifted the religion away over its limitation. But even fine art is only a grade of liberation. and where the liberation is accompanied with reverence . which point to the unspiritual o bjectivity of that other-world . and.of Nemesis. which is only in the medi um of thought . as infinite self-realizing form .for the principle it embodies is itself stolid and dull. The old conception . and those belonging to it would be the heathen 'who know not God'. for according to them it would rather be the r eligion in which nothing of God was revealed. in which he had not revealed himse lf. and as 'absolute' spirit it is for the spirit.The genuine objectivity. and in the absolute religion it is the absolute spirit which manifests no longer abstract e lements of its being but itself. shows that such religion is on the decline. Knowledge (the principle by which the substance is mind) is a self-determining principle. . But with a further and deeper study. whose con tent is absolute mind . not the supreme liberation itself. The same answer may be given to the modem assertions that man cannot ascertain God. dashing t o pieces everything high and great .the religion i. revealed by God. that the method of divine knowledge may and must begin: and i f self-revelation is refused Him. on the contrary. looks up in its principle to an other-w orld which is sensuous and unmeaning: the images adored by its devotees are hide ous idols regarded as wonder-working talismans. . . in a religio n still in the bonds of sensuous externality. which made the divinity and its action in the world only a levelling power. which is thus the inner form that gives utterance to itself alo ne.the vision in which consciousness has to depend upon the senses passes into a self-mediating knowledge. like the religion peculiar to it. The spirit is only spirit in so far as it is for the spirit. what is therefore is manifestation out a nd out. unbeautiful sensuo usness. The restricted value of the Idea passes utterly and naturally into the uni versality identical with the infinite form.ent in it. then the only thing left to constitute His nat . The older religion in which the need of fine art. expression.into revelation.that it be revealed. and he nce has not the power freely to transmute the external to significance and shape .the medium in which alone the pure spirit is for the spirit. These assertions (and more than assert ions they are not) are the more illogical. into an ex istence which is itself knowledge . Thus the principle which gi ves the Idea its content is that it embody free intelligence. we see that the advent of art. and j ust for that reason. with their perso nal sense and feeling.was confronted by Plato and Aristotle with the doctrine that God is not envious. spectator find themselves at home. has thus performed the same service as philosophy: it has purified the s pirit from its thraldom. satisfied and liberated: to them the vision and the consc iousness of free spirit has been vouchsafed and attained. because made within a religion which is expressly called the revealed. and still absent in the sen suous beauty of the work of art. it is from Him.and bones perform a similar or even a better se rvice than such images. from it s side.e. B.

of the only Son . however. a self-consciousness in man and man's knowledge of G od. it may almost create surprise that so many. (a) as eternal content..its movement is the creation of the phenomena l world. . To know what God as spirit is . while in point of form he is. presented to consciousness as a men tal representation. it is this concrete et ernal being which is the Spirit. If we recollect how intricate is the knowledge of the divine Mind for those who are not content with the homely pictures of faith but proceed to thought . standing in action an d reaction with such nature.divides itself to become the antithesis of two separate worlds. of the world it gave away . But clearly if the word 'Mind' is to have a fi rst only 'rationalizing' reflection. staying aloof and inert. such a form of finite representationalism is also overcome and superseded in the faith which realizes one spirit and in the devotion of worship. That spirit.. ¤ 566 In this separating. which therefore is finite. which by this difference becomes the phenomenal world in to which the content enters. to specul ative comprehension. with whom. completes its independence till it becom es wickedness. though different.just as. in point of content. have tried to get off their task by gladly accepting anything offered them for this behoof. in each o f which the absolute spirit exhibits itself.the withdrawal of the eternal from t he phenomenal into the unity of its fullness. and phenomena which succeed each other. ¤ 567 (A) Under the 'moment' of Universality . again. as in duty bound. and is that extreme through its connection with a confronting nat ure and through its own naturalness thereby investing it. making them presuppositions towards each other. which proceeds to man's self.ure would be to ascribe envy to Him. on the other hand. ¤ 568 Under the 'moment' of particularity. their relationship it makes a series of events according to finite reflective categories. by C. .See the profound elucidati on of these propositions in the work from which they are taken: Aphorisms on Kno wing and Not-knowing. Yet. and. G . not. when it thinks. abiding sel f-centred. but (as und erlying and essential power under the reflective category of causality) creator of heaven and earth: but yet in this eternal sphere rather only begetting himsel f as his son. the propositions: God is God only so far as he knows him-self: his self-knowledge is.on the other hand. he still remains in original identity . Go d is. But. first of all. even in its manifestation. the first substance is essentially as concrete individuality and subjectivit y . further. directed towards the Eternal. in it s forefront. and reconciliation with the eternal is therefore the absolute spirit. the form parts from the content: and in the form the dif ferent functions of the notion part off into special spheres or media.knowledge in God. the elemental and the concrete nature . and especially theologians whose vocation it is to deal with these Ideas. On one hand is heaven and earth. it is.requires careful and thorough speculation. only standing to it in an external connection. (c) as infinite return. it implies the revelation of Him. through this mediating of a self-superseding mediati on. F. (b) as distinction of the eternal essence from its manifestation. the spirit. a separate being. amid that natural ness. for that reas on. This quasi-pictorial representation gives to the elements of his content. but afterwards. or of apprehend this accurately and distin ctly in thoughts . this differentiation of him from the universal essence eterna lly supersedes itself. ¤ 565 When the immediacy and sensuousness of shape and knowledge is superseded. the essential and actual spirit of nature and spirit.the sphere of pure thought or the a bstract medium of essence .1. which is at fir st the presupposed principle. on one hand. The eternal 'moment' of mediation . as the extreme of inherent negativity. And nothi ng serves better to shirk it than to adopt the conclusion that man knows nothing of God. It includes. though.: Berlin 1829.

by means of the faith on the unity (in that example implicitly accomplished) of universal and i ndividual essence. th e self-centred manifestation.of subjectivity and the no tion itself. constituting the one syllogism of the absolute selfmediation of spirit. in which he. yet is all the while known as an indivisible coherence of the universal. with the assertion that it stands on the very summit of religion and philosophy. and thus to know himself made one with t he essential Being. Whereas the vision-method of Art. who as such is identified with the essence . Thinking. which can make every objective r eality nought and vain. is not bound by it . PHILOSOPHY ¤ 572 This science is the unity of Art and Religion. is itself the emptiness and vanity. contentless transplanted into the world of time.not merely to the simplicity of faith and devotional feeling. In this form of truth. a nd therefore by chance and its own good pleasure. gives itself direction and con tent. so far. an object of contemplating vi sion . as infinite subjectivi ty.Irony. ¤ 571 These three syllogisms. as actualized out of its abstraction into an individual self-consciousness .and. throws off the one-sidedness of subjectivity in wh ich it is the vanity of thought. From this its separation into p arts. this immediate. If the result . Die geoffenbarte Religion. simple. and has tha t content as an object in which it is also free. he is also the movement to throw off his immediacy. But.where the spirit closes in unity with itself . truth is the object of philoso phy. Further. external in point of form. and eternal spirit in itself.the realized Spirit in which all mediation has superseded itself . in which the contrast of universal and particular has sunk to its i dentical ground. to close himself in unity with that example (who is his im plicit life) in the pain of negativity. It is only in proportion as the pure infinite form. F or such subject therefore it is at first an Other. with a temporal and external sequence. I n the immanent simplicity of thought the unfolding still has its expansion. are the revelation of that spirit whose life is set out as a cycle of concrete shapes in pictorial thought. secondly. remains master over it. falls back rather into the vanity of wilfulness. that it is the free thought which has its infin ite characteristic at the same time as essential and actual content. has realized his being as the Idea of the spirit. keeps himself unchanged. his natur al man and self-will. on account of his immediate nature. at first characterized himself as n ought and wicked. which from itself. is only the f ormal aspect of the absolute content. eternal. so that the spirit is not als o at the same time known as implicitly existent and objectively self-unfolding.then that infinite subjectivity is the merely formal self-consciousness. ¤ 570 (2) This objective totality of the divine man who is the Idea of the spirit is the implicit presupposition for the finite immediacy of the single subject. but alive and present in the world. and is the actual presence of the essential and self-subsisting spirit who is all in all.¤ 569 (c) Under the 'moment' of individuality as such . .(in the Eternal sphere he is called the Son) . he.but the vision of implicit truth. existence of the absolutely concrete is represented as putting himself in judge ment and expiring in the pain of negativity. as absolute return from that negativity a nd as universal unity of universal and individual essentiality. and in hi m wickedness is implicitly overcome. and thus sensuous. but even to thought. Thus the Being of Beings (3) through this mediation brings a bout its own indwelling in self-consciousness. 1. the unfolding of the mediation cont racts itself in the result . Irony. knowi ng itself in itself as absolute . C. through which witness of the spirit in him. after the example of his truth. and taken in a merely formal. This individual. the place of presupposition (1) is taken by the universal subst ance. is but subjective production and shivers the sub .

Philosophy not merely keeps them together to make a totality.and from a pithless orthodoxy. first the subjectiv e retreat inwards. or. Religion in that case is completely in the right in guarding herself against such reason and philosophy and treating them as enemies. But it is the whole cycle of philosophy.on the other hand. even in employi ng sensuous ideas and finite categories of thought. a nd of logic in particular. It is on th e ground of form that philosophy has been reproached and accused by the religiou s party. Here might seem to be the place to treat in a definite exposition of the recipro cal relations of philosophy and strips religious truth of its infinity and makes it in reality nought. and particularly of the logical form. and specially against a philosophy of which the doctrine is speculative. and s o religious. too much for the latter. wh ich as witnessing is the spirit in man.the underlying essence in all humanity . which has not merely taught and made known this diffe rence. but also criticized it. But it is another thing when relig ion sets herself against comprehending reason.('Rationalism') . which used often to be brought against philosophy (that i t has too little of God). By this inconsistency it correc ts their defects.takes. with its separ ation into parts. The whole question turns entirely on t he difference of the forms of speculative thought from the forms of mental repre sentation and 'reflecting' intellect. when at the close it seizes its own notion . remains identical with it. and is in that the cognition of that essential and ac tual necessity. the further details of external nature and finite mind which fall outside the range of religion. and against philosophy in general . to be more precise still. which has usurped the title of reason and philosophy . The charge of Atheism. its first definite form un der those acquired habits of thought which his secular consciousness and intelle ct otherwise employs. which determines itself to content. but even u nifies them into the simple spiritual vision.on one hand. from retaining its content ( which as religion is essentially speculative) with a tenacity which does violenc e to them. immediate vision and its poetry. This witness . and then to prepare triumphs f or its principle of formal identity. as also of the necessity in the two forms . which philosophy is. opens it out in mental picture. Such an opposition proceeds from failure to appreciate the differen ce indicated and the value of spiritual form in general. ¤ 573 Philosophy thus characterizes itself as a cognition of the necessity in the content of the absolute picture-idea. that the content of re ligion and philosophy is the same .stantial content into many separate shapes. and acts inconsistently towards them. Such consciousness is thus the intelligible unity (cognize d by thought) of art and religion. This does not prevent the spirit. and mediates what is thus open ed out. or rather has let its nature develop and judge it self by these very categories. This movement.from these forms. then the subjective movement of faith and its final identific ation with the presupposed object. If the spirit yields to this finite reflect ion. has grown rare: the more wide-spread grows the charge .which may be in both the same . when driven to expound itself. and then in that raises them to se lf-conscious thought. In this way the truth becomes liable to the terms and cond itions of finitude in general. in which the diverse elements in the content are cognized as necessary. It is only by an insight into the value of these forms that the true and needful conviction can be gained. it is the liberation from the one-sidedness of the forms . and the objective and external r evelation presupposed by representation .e. finds itself already accompl ished. Nothing easier therefore for the 'Rationalist' than to point o ut contradictions in the exposition of the faith. just as conversely its speculative content has brought the same changes upon it from a self-styled philosophy . only looks back on its knowledge.leaving out. of course. elevation of them into the absolute form. It had t oo little of God in it for the former.i. from failure to note the distinctio n of the content . and this necessary as free. But religion is the truth for all men: faith rests on the witness of the spirit. and whereas Religion. This cognition is thus the recognition of thi s content and its form.

and amongst it s effusions. had really ascribed substantial or objective and inherent re ality to all things and regarded them as God: . that it has too much of him: .as the most authentic statement accessible .Everything is . To impute Pantheism instead of Atheism to Philosophy is part of the modern h abit of mind . cows . that it is treated not so much as an imputation.of Pantheism. open to our disposal on this topic. He thus changes that universality i nto what he calls the pantheistic: .so much so. Philosophy indeed can recognize its own for ms in the categories of religious consciousness. It is only his own stupidity. I select . and is therefore. almost as if it merely mentioned a notorio us fact. Amongst the abundant resources. that Philosophy is the All-one doctrine. prolix and reiterative ad nauseam. so as to fi nd God in everything called religion. it treats it only as an i nterest which others once had. or the wanton assertion. But the converse is not true: the religious consciousness does not apply the criticism of though t to itself.that of the Egyptians to the ox . As that p opular idea clings to its abstract universality.(empirical things. ¤ 71 note).g. whether higher or lower in the scale. fulfilled notion of God. goes hand in hand with empty rationalism . and form all that is definite in the divine universality. in particular. But if those who give out that a certain philosophy is Pantheism. Spinozism) of Atheism than of Pantheism. The mitigation of the reproach of Atheism into that of Pantheism has its ground therefore in the s uperficial idea to which this mildness has attenuated and emptied God. which with its pious airs of superiority fancies its elf free to dispense with proof. and ar ises because the popular idea does not detect in the philosophical notion the pe culiar form to which it is attached.for it is just to see the notion that they refuse . For them philosophy has too mu ch of God: . though both repose really on the same habi t of mind) . This allegation I will further elucidat e in this exoteric discussion: and the only way to do so is to set down the evid ence. without distinction. some of the most telling passage . or a sheer fact which needs no p roof. are unable and unwilling to see this . its grossest shape.which therefore it does not disparage. every kind of piety (¤ 72) . consult the orie ntal poets: and the most copious delineations of it are found in Hindu literatur e. Without interest of its own for the concrete. as is well known.each and every secular thing is God.that of the Hindu to ass es. though the former i mputation at the first glance looks more cruel and invidious (cf. and hence treats what belongs to the doctrine of God's concrete nature as something merely historical. the secularity of th ings. The indeterminate God is t o be found in all religions. we must. are) . from which all definite quality is excluded.the y should before everything have verified the alleged fact that any one philosoph er. it asserts that God is everyt hing and everything is God. or if you will. and so . which generate than imagination and the allegation of such pantheism.(whi ch means to be so much opposed to it. does not comprehend itself. the hearer clings as he di d before to his belief that secular things still keep their being. which makes religion only a subje ctive feeling and denies the knowledge of the divine nature. also contains the generic abs always adora tion of an object which.of the new piety and new theology. thus retains nothin g more than a God in general without objective characteristics. but as a proved fact.all possess substantia lity. This new theology. It must be said that it was more to the credit of piety and theology when they accused a philoso phical system (e. even after philosophy has maintained God's absolute universality. thus left standing in fixed undisturbed substantiality. If this theory needs no more than such a God. it must at least find such a God recognize d even in much so. and th e consequent untruth of the being of external things. and even its own teaching in th e doctrine of religion . and can no longer accuse it of Atheism. The imputation of Atheism presupposes a definite idea of a full and real God. and the falsifications due to such misconcept ion. If we want to take so-called Pantheism in its most poetical.or to dalai-lamas .that such an idea had ever come into the head of anybody but themselves.thus he understands philosophy . most sublime. with all its absurdities. or any one man. that.the Bhagavat-Gita. exclusi ve. God in General. if we believe them. all such definiteness is only the non-divine. Piety. as it stands. On such a presuppo sition.

.' Then the picture gathers itself up in a simple expression. which he is. . so to speak . the man possessed of knowledge approaches me. I am the beginning and the middle and the end also of all beings . is alo ne the divine and God. at the beginning of the pass age. 162) Krishna says of himself:(1) . Among beasts I am the lord of beasts. seated in the hearts of all beings. I am the beaming sun amongst the shining on es. with a monstrous incons istency. Krishna (and we must not suppose th ere is. but only . rather. everything is reduced to a limited number of essential existences. This reduction is more expressly made in the following scene (7th Lesson. Those cross beyond this delusion who resort to me alone. . besides Krishna. Meru among the high-topped mountains. In the 10th Lesson (in Schlegel.' Then he adds: 'The whole universe deluded by these three states o f mind developed from the qualities [sc. (believing) that Vasudeva i s everything. . But the fruit thus obtained by those of little judge ment is perishable. as he said before he was S iva. Among letters I am the letter A. the Everything. But even what has been quoted shows that these very substantialities of the externally existent do not retain the independence entitling them to be name d Gods. . still God. .not everything. and the moon among the lunar mansions. I am "Om" in all the Vedas. . There is nothing else higher than myself. Those who are depriv ed of knowledge by various desires approach other divinities . . I am life in all beings. . . . . I am the taste in water. as also those proximate substantialities. has the higher conception of Brahma. . vanish. but having its truth in the substance. . and the Spinozan Substance. this tota lity is distinguished from the living things themselves as single existences. I am also the strength o f the strong. from it he obtains the beneficial things he desires really given by me. That this description is not incorrect is clear from these short citatio ns. . . Indra. is also the maddest of polytheisms. where the empirical everything of the world. . .so powerless its. middle. even Siva.). or a God besides. and one essential amongst them. . . passion. however. Krishna says: 'I am the producer and the destroyer of the whole universe . Hinduism.. without essential being of its very own. nothing independent]. But so little concrete is this divine unity . . But the idolatry of the wretched Hi . developed from the qualities is divine and d ifficult to transcend. Amongst the Vedas I am the Sama-Ve da: I am mind amongst the senses: I am consciousness in living beings. . . . grip. so it is afterwards said that Brahma too is in him) makes himself out to be . I am the spring amo ng the seasons.s. This everything. which Krishna calls himself. Whichever for m of deity one worships with faith. . and end of living things. I am also that which is the seed of all things: there is n othing moveable or immoveable which can exist without me.spiritual as its idea of God i s .. but defin ed as the 'accidental'. On that account Colebrooke and many others have described the Hindu religion as at bottom a Mono theism. not knowing my transcendent and inexhaustible essence. 'At the end of many lives. unessential existences. . darkness] does not k now me who am beyond them and inexhaustible: for this delusion of mine (even the Maya is his. all this is woven upon me. 7 seqq. the One which. I am the light of th e sun and the moon.. . called Gods. . any more than the Eleatic One. than which there is nothing higher.that Hinduism.the most excellent of everything. is not. The undiscerning ones. I am the discernment of the discerning ones. .' Even in these totally sensuous delineations. . the infinit ely manifold sensuous manifold of the finite is in all these pictures. .' This 'All'. . Ev en such a picture which extends deity far and wide in its existence cannot be ca lled pantheism: we must rather say that in the infinitely multiple empirical wor ld. the Himalaya among the firmly-fixed (mountains). goodness. melt into the one Krishna. . or Indra. Everyw here there is a distinction drawn between external. . like numb ers of pearls upon a thread. t he pure unity of thought in itself. Such a high-souled mind is very hard to find. . . as different from that accidental. . pp. Even when. think me who am unpe rceived to have become perceptible. etc. And I am Sankara (Siva) among the Rudras. he is said to be the beginning. to a poly theism. p.'I am the self.

For that unity. its finest purity and sublimity. secondl y. If.. when he adores the ape. moreover. and. empirical indivi duals . If we want to see the consciousnes s of the One . as infinite from the finite. and on the other. to was . especially the Mohammedan. or other creature. Perhaps the empty numerical unity must b e predicated of the world: but such abstract predication of it has no further sp ecial interest.and thus arises the question of reflection as to the nature of this relation.not as with the Hindus split between the featureless unity of abs tract thought. in the excellent Jelaleddin-Rumi in particular. e. and that we should rat her call them monotheistic.on the shallow conception of it . But it is that delusion wi th the empty unity. we may rather say that they represent the Absolute as the utterly universa l genus which dwells in the species or existences. as it says. outside it . as the endless lot of empirical existence. that could ever be considered capable of combining with G od: only on that assumption could philosophy be supposed to teach that God is th e World: for if the world were taken as it is. but . of the relationship of God and the world. no te) that so far are they from identifying God with the world and making him fini te. modes of envisaging God. and God everything. is itself an example how little comes of mere monotheis m.. this spiritual unity is an exaltation above the finite and vulgar.(2) I refrain from accumulating further examples of the religious and poetic concept ions which it is customary to call pantheistic. then as there is only one world there w ould be in that pantheism only one God. and so on . The fault of all these modes of thought and systems is that they stop short of defining substance as subject and as mind . the finite to the infinite.g.floating in the indefinite blue . a transfigur ation of the natural and the spiritual. They are most accurately called systems which apprehend the Absolute on ly as substance. or Spinozist. tends of itself to let whatever is concrete. and of empirical secular spirit. a mere numerical unity just means that its cont ent is an infinite multeity and variety of finitudes. is identical with the world. It is in the reflective form that the whole difficulty of the affair lies.) The 'reflective' understanding begins by rejecting all systems and modes o f conception. but dwells so potently that t hese existences have no actual reality. it has been remarked earlier (¤ 50. we find the unity of the soul with the One set forth.keep its independence. is discarded and absor bed. That pantheism indeed . if the Idea of God is not deeply determinate in itself.might with a show of logic as well be called a monotheism: for if God. he is as essence parted from appearance. which alone makes possible and induces the wrong idea of pan theism. after this partition. (In philosophy it is specially made out that the determination of God's nature determines his relations with the wo rld. Of the philosophies to which tha t name is given. to which everything is God. is still a long way from that wr etched fancy of a Pantheism. in relation to the popular idea of the it as a lot of Gods or as secular. that in these systems this 'everything' has no truth.ndu. even in a general exoteric discussion. the long-winded weary story of its particular detail. which. the conviction arises also that the appearance has a relation to the essence. if it be intrinsically abstract and therefore empty. as everything. Hin du monotheism. The clo se of philosophy is not the place. the Eleatic. But to go back again to the question of fact. whether they spring from heart.of the world as one thing. These systems and modes of pictorial conception originate from the one need comm on to all philosophies and all religions of getting an idea of God. then it would hardly have been even held possible to su ppose a pantheism which asserted of such stuff that it is God. express the interconnection of God and the world: and in order to have God pure in faith or consciousness. Of the oriental. on the contrary. or. and that causes this relation to be called incomprehensible by the agnostic. in which the externalism and transitorin ess of immediate nature. and that unity described as love. we must consult th e Mohammedans. It is only the picture . the all. on one hand. ac osmical. imagination or speculation.

the most external and the worst. perhaps under the more familiar names of e. But if those who cling to this crude 'rationalism' were in ear nest. Stick ing fast to the undigested thought of identity. with abstract unity. to let God dwell in the interspaces of things. Such then is the idea they for m of pantheism. Unaccustomed in their own thinking and apprehending of thoughts to go beyond such categories. in what difficulties would they be involved by their bel ief in the true reality of the things of sense! They would hardly like. is what one expect s.and s till less take trouble about it . and that amongst the m there is great variety. etc. Thereupon they stick fast in this half-perception. and the empty absolute.that philosophy teaches the identity of God and the world. they at once and very easily escape it by admitting that this relation contains for them an inexplicable cont radiction. and that hence.that. as in the physical field the physicist. they thus infect it with t he disease against which they subsequently raise an outcry. the notion and content of philosophy. with God's omnipresence. at least to know so much that of these terms there are a great many.and that these matters (elements) also stand in relation to one another. when they hear of unity .g. in matters admitted to be of superior. But they show so little acquaintance with them .has the same solid substantiality as the other. as Epicu rus does. Hence all they can say about philosophy is that dry id entity is its principle and result. This very 'Beside' would give their pantheism its spatial .they rather stick fast at quite abstract indeterminate unity. But the question is. but only the one factor of this category of relation .e. but when a trained intellect and an interest for reflective study is satisfie d. we may still add the remark that though philosophy certainly ha s to do with unity in general. who also is well aware that he has before him a variety of sensuous properties a nd matters .g. and lose sight of the chief point of interest . e.said pores being the negative. viz. Would-be judges an d critics of philosophy might be recommended to familiarize themselves with thes e phases of unity and to take the trouble to get acquainted with them. mere ide ntity. which he thus renders for ever inexplicable. But instead of ascertainin g these different modes. .falsely as a fact . and that in its whole course it has to do with nothing else.the special mode in whic h the unity is qualified. inorganic and living . they import them into philosophy. That men and classes o f untrained intellect are satisfied with such indefiniteness. If any difficulty em erge in comprehending God's relation to the world. i. they have laid hands on. they infer that in the philo sophic Idea God is composed of God and the world.or usually matters alone (for the properties get transformed into m atters also for the physicist) . providence. with indefinite ideas. composition. where they are utterly unknown. All that those who employ this invention of their own to accuse phil osophy gather from the study of God's relation to the world is that the one. so far as to realize their faith thereon in a definite mental idea. but rather its reverse.te a word on what a 'notion' means. they must stop at the vague conception of such relati on. applies only it in the whole range of natural structures. and that the deepest and l ast expression of unity is the unity of absolute mind itself. depend solely on the different modes of this unity.that each step in its advanc e is a peculiar term or phase of this concrete unity. And as in their judgement either of the two . a nd assert . the ordinary physicist (chemist included) takes up only one. but with concrete unity (the notion). however.and relation i pso facto implies unity . if not even of supreme interest. omnipresence. and which they ascribe to philosophy.the world as much as Go d . and that it is the system of identity.and that the factor of indet erminateness .is identity. in the pores of th e physicists . something supposed to exist beside the material reality. it is hard to decide whether the thinker is really in earnest with the subject. Of what kind is this relation? Ev ery peculiarity and the whole difference of natural things. or to enter on a closer discussion of the problem. not the concrete unity. I n the philosophical field they proceed. Faith in their use of the term means no more than a refusal to define the conce ption. But as the view taken of this relation is cl osely connected with the view taken of philosophy generally and with all amputat ions against it. it is not. The aforesaid shallow pantheism is an equally obvious inference from this shallo w identity.

which has self. then. an action on and in the spac e thus filled on the world and in it.the logical system. as process of the I dea's subjective activity. only as the necessary sequel of their misconceptions of God and the world. But even the fulfilment of this requirement has been rendered superfluous. conceived as the mutual exclusion of parts in space. It is the syllogism where Mind reflects on itself in the Idea: philosophy appears as a subjective cognition. On account of this chorus of assertions. the absolutely universal. I have believed myself obliged to speak at more len gth and exoterically on the outward and inward untruth of this alleged fact: for exoteric discussion is the only method available in dealing with the external a pprehension of notions as mere facts .it is the nature of the fact. for its middle term: a middle. and the science of Nature presents itself as the course of necessity. but the many-shaped modes specified. ¤ 577 The third syllogism is the Idea of philosophy. which causes the movement and development. which is based on the Lo gical system as starting-point. 576) characterizes both as its (the self-knowing reason' s) manifestations: and in it there is a unification of the two aspects: . and that the person theref ore who might be unaware of this fact is treated either as merely unaware of a m atter of common notoriety. The first appearance is formed by the syllogism. so that it is only in the one extreme that the liberty of the notion is explicit as a self-amalgamation. ¤ 576 In the second syllogism this appearance is so far superseded. and the latter its universal extreme. Still the mediation of the notion h as the external form of transition. standing between the Mind and its essence. in which the notion was only implicit and the beginning an immediate . or as prevaricating for a purpose. only serves as a link between them: for the syllo gism is in the Idea and Nature is essentially defined as a transition-point and negative factor. this stale gossip of oneness or identity. shows such reckle ssness about justice and truth that it can only be explained through the difficu lty of getting into the head thoughts and notions. i. they would endlessly split up the divine a ctuality into infinite materiality. that that syll ogism is the standpoint of the Mind itself. a system of identity. now that it has long been a foregone conclusion that philosophy is pantheism. of which liberty is the aim.e. the truth aware of itse lf (¤ 236) .as the mediating agent in th e process . not indeed to extre mes of finite abstraction.and thus out of the appearanc e which it had there . Nature .by which notions are perverted into their opposite. as process of t he objectively and implicitly existing Idea. and which is itself the way to produce it. They would really thus have the misconceptio n they call pantheism or all-one-doctrine. with Nature for the middle term which couples th e Mind with has risen into its pure principle and thus also into i ts proper medium.ity . ¤ 575 It is this appearing which originally gives the motive of the further develo pment. nor itself to something away from them and independen t . an All-one doctrine. as other than they. But to put that sort of thing. as of cognitions. the notion. The esoteric study of God and identity. it is indispensable to get hold of their meaning. is philosophy itself. ¤ 574 This notion of philosophy is the self-thinking Idea.knowing reaso n. and as implicitly the Idea. which .which. In this way th e science has gone back to its beginning: its result is the logical system but a s a spiritual principle: out of the presupposing judgement. The self-judging of the Idea into i ts two appearances (¤¤ 575. but with the signification that it is universalit y approved and certified in concrete content as in its actuality. The Logical principle turns to Nature and Nature to Mind.their everything. making the former its presupposition. But in ascribing to God. and the facts in question are thoughts and notions. y . on the shoulders of philosophy. If statements as to facts are put forward. sunders itself. not abstract unity. in his relation to the world.presupposes Nature and couples it with the Logical principle. which divides itself into Mind and Nature. and notions .

The eternal Idea. in f ull fruition of its this same movement is equally the action of cognition. . eternally sets itself to work. engenders and enjoys itself as absolute Mind.

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