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one with the essential reality； in virtue of the universality of its own self。 Belief； on the other hand；
begins with an individual consciousness； it is a process in which this consciousness is always
approaching this unity； without ever being able to find itself at home with its essential nature。 The
above consciousness； on the other hand； has transcended itself as individual； this mediating
process is completed； and only because of this； is it immediate self…consciousness of ethical
substance。
The distinction； then； of self…consciousness from the essential nature （Wesen） is completely
transparent。 Because of this the distinctions found within that nature itself are not accidental
characteristics。 On the contrary； because of the unity of the essence with self…consciousness （from
which alone discordance； incongruity； might have come）； they are articulated groups （Massen） of
the unity permeated by its own life； unsundered spirits transparent to themselves； stainless forms
and shapes of heaven； that preserve amidst their differences the untarnished innocence and
concord of their essential nature。
Self…consciousness； again； stands likewise in a simple and clear relation to those different laws。
They are； and nothing more — this is what constitutes the consciousness of its relation to them。
Thus； Antigone takes them for the unwritten and unerring laws of the god —
〃Not now； indeed； nor yesterday； but for aye
It lives； and no man knows what time it came。〃 （1）
They are。 If I ask for their origin； and confine them to the point whence they arose； that puts me
beyond them； for it is I who am now the universal； while they are the conditioned and limited。 If
they are to get the sanction of my insight； I have already shaken their immovable nature； their
inherent constancy； and regard them as something which is perhaps true； but possibly may also be
not true； so far as I am concerned。 True ethical sentiment consists just in holding fast and unshaken
by what is right； and abstaining altogether from what would move or shake it or derive it。 Suppose
a deposit has been made over to me on trust； it is the property of another； and I recognize it
because it is so； and remain immovable in this relation towards it。 But if I keep the deposit for
myself； then； according to the principle I use in testing laws — tautologv…I undoubtedly do not
commit a contradiction； for in that case I do not regard it any longer as the property of another。 To
keep anything which I do not look on as the property； of some one else is perfectly consistent。
Changing the point of view is not contradiction； for what we have to do with is not the point of
view； but the object and content； which is not to contradict itself。 Just as I can — as I do； when I
give something away in a present — alter the view that something is mine into the view that it is the
property of another； without being thereby guilty of a contradiction； so too I can proceed the other
way about。 It is not； then； because I find something not contradicting itself that it is right； but it is
right because it is the right。 That something is the property of another； this lies at the basis of what I
do。 I have not to 〃reason why〃； nor to seek out or hit upon thoughts of all kinds； connexions；
aspects； I have to think neither of giving laws nor of testing them。 By all such thought…processes on
my part I should stultify that relation； since in point of fact I could； if I liked； make the opposite suit
my indeterminate tautological knowledge just as well； and make that the law。 But whether this or
the opposite determination is the right； that is settled just as it stands （an und für sich）。 I might；
for my own part； have made the law whichever I wanted； and neither of them just as well； and am；
by my beginning to test them； thereby already on an immoral track。 That the right is there for me
just as it stands — this places me within the substance of ethical reality： and in this way that
substance is the essence of self…consciousness。 But self…consciousness； again is its actualization
and its existence； its self； and its will。
1。 Sophocles； Antigone
C —
FREE CONCRETE MIND （1）
（BB）
（） VI。 SPIRIT （1）
Spirit
REASON is spirit； when its certainty of being all reality has been raised to the level of truth； and
reason is consciously aware of itself as its own world； and of the world as itself。 The development
of spirit was indicated in the immediately preceding movement of mind； where the object of
consciousness； the category pure and simple； rose to be the notion of reason。 When reason
〃observes〃； this pure unity of ego and existence； the unity of subjectivity and objectivity； of
for…itself…ness and in…itself…ness…this unity is immanent； has the character of implicitness or of being；
and consciousness of reason finds itself。 But the true nature of 〃observation〃 is rather the
transcendence of this instinct of finding its object lying directly at hand； and passing beyond this
unconscious state of its existence。 The directly perceived （angeshcaut） category； the thing simply
〃found〃； enters consciousness as the self…existence of the ego…ego； which now knows itself in the
objective reality； and knows itself there as the self。 But this feature of the category； viz。 of being
for…itself as opposed to being — immanent — within — itself； is equally one…sided； and a moment
that cancels itself。 The category therefore gets for consciousness the character which it possesses
in its universal truth — it is self…contained essential reality （an und für sich seyendes Wesen）。 This
character； still abstract； which constitutes the nature of absolute fact； of 〃fact itself〃； is the
beginnings of 〃spiritual reality〃 （das geistige Wesen）； and its mode of consciousness is here a
formal knowledge of that reality； a knowledge which is occupied with the varied and manifold
content thereof。 This consciousness is still； in point of fact； a particular individual distinct from the
general substance； and either prescribes arbitrary laws or thinks it possesses within its own
knowledge as such the laws as they absolutely are （an und für sich）； and takes itself to be the
power that passes judgment on them。 Or again； looked at from the side of the substance； this is
seen to be the self…contained and self…sufficient spiritual reality； which is not yet a consciousness of
its own self。 The self…contained and self…sufficient reality； however； which is at once aware of
being actual in the form of consciousness and presents itself to itself； is Spirit。
Its essential spiritual being （Wesen） has been above designated as the ethical substance； spirit；
however； is concrete ethical actuality （Wirklichkeit）。 Spirit is the self of the actual consciousness；
to which spirit stands opposed； or rather which appears over against itself； as an objective actual
world that has lost； however； all sense of strangeness for the self； just as the self has lost all sense
of having a dependent or independent