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a mere seeming。 This mode of consciousness； by determining itself to act； thereby refuses to be led
astray by the semblance of reality on the part of what is presented to it； and has likewise to
abandon its dealings with idle thoughts and purposes； and keep its hold on the original content of
its own nature。 No doubt this content first exists as a fact for consciousness； when it has made that
content actual； but the distinction between something which while for consciousness is only inside
itself； and a reality outside consciousness existing in itself； has broken down。 Consciousness must
act solely that what it inherently and implicitly is； may be for it explicitly； or； acting is just the
process of mind coming to be qua consciousness。 What it is implicitly； therefore； it knows from its
actual reality。 Hence it is that an individual cannot know what he is till he has made himself real by
action。
Consciousness； however； seems on this view to be unable to determine the purpose of its action
before action has taken place； but before action occurs it must； in virtue of being consciousness；
have the act in front of itself as entirely its own； i。e。 as a purpose。 The individual； therefore； who is
going to act seems to find himself in a circle； where each moment already presupposes the others；
and hence seems unable to find a beginning； because it only gets to know its own original nature；
the nature which is to be its purpose by first acting； while in order to act it must have that purpose
beforehand。 But just for that reason it has to start straight away and； whatever the circumstances
are； without troubling further about beginning； means； or end； proceed to action at once。 For its
essential and implicit （ansichseyende） nature is beginning； means； and end all in one。 As
beginning； it is found in the circumstances of the action； and the interest which the individual finds
in。 something is just the answer to the question； 〃whether he should act and what is to be done in a
given case〃。 For what seems to be a reality confronting him is implicitly his own original
fundamental nature； which has merely the appearance of an objective being — an appearance
which lies in the notion of action involving as this does self…diremption； but which expressly shows
itself to be his own original nature by the interest the individual finds therein。 Similarly the how； the
means； is determined as it stands （an und für sich）。 Talent is likewise nothing but individuality
with a definite original constitution looked at as the subjective internal means； or transition of
purpose into actuality。 The actual means； however and the real transition are the unity of talent with
the nature of the fact as present in the interest felt。 The former ＇talent＇ expresses that aspect of the
means which concerns action； the latter ＇the fact found of interest＇ that which concerns content：
both are individuality itself； as a fused whole of acting and existing。 What we find； then； is first
circumstances given ready to hand； which are implicitly the original nature of the individual； next
the interest which affirms them as its own or as its purpose； and finally the connexion and
sublation of these opposite elements in the means。 This connexion itself still falls within
consciousness； and the whole just considered is one side of an opposition。 This appearance of
opposition which still remains is removed by the transition； i。e。 by the means。 For the means is a
unity of inner and outer； the antithesis of the determinate character it has qua inner means （viz。
talent）： it therefore abolishes this character； and makes itself — this unity of action and existence —
equally an outer； viz。： the actually realized individuality； i。e。 individuality which is established for
individuality itself as the objectively existent。 The entire act in this way does not go beyond itself；
either as circumstances； or as purpose； or means； or as work performed。
In this notion of work； however； the distinction which lay within the original nature seems to enter。
The work done is something determinate； like the original nature it expresses； because being cut
loose by the process of acting and become an existing reality； the negation implied in this process
remains in it as a quality。 Consciousness； however； as against the work； is specifically that in which
this quality is to be found as a general process of negation； as acting。 It is thus the universal as
opposed to the specific determinateness of the work performed； it can therefore compare one
kind of work with another； and can thence apprehend individualities themselves as different； it can；
e。g。 regard an individual who is of wider compass in his work as possessing stronger energy of will
or a richer nature； i。e。 a nature whose original constitution （Bestimmtheit） is less limited； another
again as a weaker and a poorer nature。
2。 Actual Fact and Individuality
In contrast with this purely quantitative difference； which is not an essential difference； 〃good〃 and
〃bad〃 would express an absolute difference； but this is not in place here。 Whether taken in one
way or another； action is equally carried on； there is a process of displaying and expressing an
individuality； and for that reason it is all good： it would； properly speaking； be impossible to say
what 〃bad〃 is to be here。 What would be called a bad work is the individual life of a certain
specific nature； which is therein realized。 It would only be degraded into a bad work by a
reflective comparison； which； however； is quite empty and futile； since this goes beyond the
essential meaning and nature of work （which is a self…expression of individuality； and then seeks to
find and demand from it heaven knows what else。
The comparison could have to do only with the distinction above mentioned。 But this； being a
distinction of quantity； is in itself not an essential one； and here in particular is unessential because
what are to be compared together are different works and individualities。 But these do not affect
one another； each is concerned simply with itself。 The original nature is alone the essential fact； or
what could be used as an ultimate standard of judgment regarding the work； and conversely。 Both；
however； correspond to each other： there is nothing for； individuality which is not obtained
through it： or there is no reality which is not its nature and its action； and no action nor inherent
substance of individuality which is not real。 And only these moments are to be compared。
There is； therefore； in general； no ground for feeling elevated or for lamenting or repenting： all that
sort of thing arises from a reflection which imagines another content and another inner nature than
is to be found in the original nature of the individual and the actual carrying of it out in reality。
Whatever it is that the individual does； and whatever happens to him； that the individual has done；
and is that himself。 He can only have the consciousness of the mere transference of his self from
the darkness of possibility to the daylight of the present； from a state abstract and implicit to the
significance of actu