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fulfilled； but not their specific individuality。 It has a value； therefore； in their thoughts； and is
honoured accordingly。 Such a type is the haughty vassal； be is active in the interests of the
state…power； so far as the latter is not a personal will ＇a monarch＇ but merely an essential will。 His
self…importance lies only in the honour thus acquired； only in the general mind which directs its
thoughts to what is essential； not in an individuality thinking gratefully of services rendered； for he
has not helped this individuality ＇the monarch＇ to get independence。 The language he would use；
were he to occupy a direct relation to the personal win of the state…power； which thus far has not
arisen； would take the form of 〃counsel〃 imparted in the interests of what is best for all。
State…power has； therefore； still at this stage no will to oppose the advice； and does not decide
between the different opinions as to what is universally the best。 It is not yet governmental control；
and on that account is in truth not yet real state…power。 Individual self…existence； the possession of
an individual will that is not yet qua will surrendered； is the inner secretly reserved spiritual
principle of the various classes and stations； a spirit which keeps for its own behoof what suits
itself best； in spite of its words about the universal best； and tends to make this clap…trap about
what is universally the best a substitute for action bringing it about。 The sacrifice of existence；
which takes place in the case of service； is indeed complete when it goes so far as death。 But the
endurance of the danger of death which the individual survives； leaves him still a specific kind of
existence； and hence a particular self…reference； and this makes the counsel imparted in the
interests of the universally best ambiguous and open to suspicion； it really means； in point of fact；
retaining the claim to a private opinion of his own； and a separate individual will as against the
power of the state。 Its relation to the latter is； therefore； still one of discordance； and it possesses
the characteristic found in the case of the base type of consciousness — it is ever at the point of
breaking out into rebellion。
This contradiction； which has to be overcome； in this form of discordance and opposition between
the independence of the individual conscious life and the universality belonging to state…authority；
contains at the same time another aspect。 That renunciation of existence； when it is complete； as it
is in death； is one that does not revert to the consciousness that makes the sacrifice； it simply is：
this consciousness does not survive the renunciation and exist in its own self…completeness （an
und für sich）； it merely passes away into the unreconciled opposite。 That alone is true sacrifice of
individuality； therefore； in which it gives itself up as completely as in the case of death； but all the
while preserves itself in the renunciation。 It comes thereby to be actually what it is implicitly — the
identical unity of self with its opposed self。 In this way； by the inner withdrawn and secret spiritual
principle； the self as such； coming forward and abrogating itself； the state…power becomes ipso
facto raised into a proper self of its own； without this estrangement of self the deeds of honour；
the actions of the noble type of consciousness； and the counsels which its insight reveals； would
continue to maintain the ambiguous character which； as we saw； kept that secret reserve of private
intention and self…will； in spite of its overt pretensions。
（2） Language as the Actuality of Culture
This estrangement； however； takes place in Language； in words alone； and language assumes here
its peculiar role。 Both in the sphere of the general social order （Sittlichkeit）； where language
embodies laws and commands； and in the sphere of actual life； where it appears as conveying
advice； the content of what it expresses is the essential reality； and language is the form of that
essential content。 Here； however； it takes the form in which qua language it exists to be its content；
and possesses authority； qua spoken word； it is the power of utterance qua utterance which； just
in speaking； performs what has to be performed。 For it is the existence of the pure self qua self； in
speech the self…existent singleness of self…consciousness comes as such into existence； so that its
particular individuality is something for others。 Ego qua this particular pure ego is non…existent
otherwise； in every other mode of expression it is absorbed in some concrete actuality； and
appears in a shape from which it can withdraw； it turns reflectively back into itself； away from its
act； as well as from its physiognomic expression； and leaves such an incomplete existence （in
which there is always at once too much as well as too little）； lying soulless behind。 Speech；
however； contains this ego in its purity； it alone expresses I； I itself。 Its existence in this case is；
qua existence； a form of objectivity which has in it its true nature。 Ego is this particular ego； but at
the same time universal； its appearing is ipso facto and at once the alienation and disappearance
of this particular ego； and in consequence its remaining all the while universal。 The I； that expresses
itself； is apprehended as an ego； it is a kind of infection in virtue of which it establishes at once a
unity with those who are aware of it； a spark that kindles a universal consciousness of self。 That it
is apprehended as a fact by others means eo ipso that its existence is itself dying away： this its
otherness is taken back into itself； and its existence lies just in this； that； qua self…conscious
Now； as it exists； it has no subsistence and that it subsists just through its disappearance。 This
disappearance is； therefore； itself ipso facto its continuance； it is its own cognition of itself； and its
knowing itself as something that has passed into another self that has been apprehended and is
universal。
Spirit acquires this form of reality here； because the extremes； too； whose unity spirit is； have
directly the character of being realities each on its own account。 Their unity is disintegrated into
rigid aspects； each of which is an actual object for the other； and each is excluded from the other。
The unity； therefore； appears in the r？le of a mediating term； which is excluded and distinguished
from the separated reality of the two sides； it has； therefore； itself the actual character of something
objective； apart； and distinguished from its aspects； and objective for them； i。e。 the unity is an
existent objective fact。 The spiritual substance comes as such into existence only when it has been
able to take as its aspects those self…consciousnesses； which know this pure self to be a reality
possessing immediate validity； and therein immediately know； too； that they are such realities
merely through the mediating process of alienation。 Through that pure self the moments of
substance get the transparency of a self…knowing category； and become clarified so far as to be
moments of spirit； through the mediating process spirit comes to