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which is also called the natural state of innocence。 On the contrary； the demand for this dissolution
can only be addressed to the spirit of culture itself； and can only mean that it must qua spirit return
out of its confusion into itself； and win for itself a still higher level of conscious life。
In point of fact； however； spirit has already accomplished this result。 To be conscious of its own
distraught and torn condition and to express itself accordingly； — this is to pour scornful laughter
on existence； on the confusion pervading the whole and on itself as well： it is at the same time this
whole confusion dying away and yet apprehending itself to be doing so。 This self…apprehending
vanity of all reality and of every definite principle reflects the real world into itself in a twofold form：
in the particular self of consciousness qua particular； and in the pure universality of consciousness；
in thought。 According to the first aspect； mind thus come to itself has directed its gaze into the
world of actual reality； and still has that reality as its own purpose and its immediate content： from
the other side； its gaze is in part turned solely on itself and against that world of reality； in part
turned away from it towards heaven； and its object is the region beyond the world。
（c） The Vanity of Culture
In respect of that return into self the vanity of all things is its own peculiar vanity； it is itself vain。 It is
self existing for its own sake； a self that knows not only how to sum up and chatter about
everything； but cleverly to state the contradiction that lies in the heart of the solid elements of
reality； and in the fixed determinations which judgment sets up； and this contradiction is their real
truth。 Looked at formally it knows everything to be estranged from itself； self…existence is cut off
from essential being （Ansich）； what is intended and the purpose are separated from real truth； and
from both again existence for another； what is ostensibly put forward is cut off from the proper
meaning； the real fact； the true intention。
It thus knows exactly how to put each moment in antithesis to every other； knows in short how to
express correctly the perversion that dominates all of them： it knows better than each what each is；
no matter how it is constituted。 Since it apprehends what is substantial from the side of that
disunion and contradiction of elements combined within its nature； but not from the side of this
union itself； it understands very well how to pass judgment on this substantial reality； but has lost
the capacity of truly grasping it。
This vanity needs at the same time the vanity of all things； in order to get from them consciousness
of itself it therefore itself creates this vanity； and is the soul that supports it。 State…power and
wealth are the supreme purposes of its strenuous exertion； it is aware that through renunciation and
sacrifice it is moulded into universal shape； that it attains universality； and in possessing universality
finds general recognition and acceptance： state…power and wealth are the real and actually
acknowledged forms of power。 But its gaining acceptance thus is itself vain； and just by the fact
that it gets the mastery over them it knows them to be not real by themselves； knows rather itself
to be the power within them； and them to be vain and empty。 That in possessing them it thus itself
is able to stand apart from and outside them — this is what it expresses in witty phrases； and to
express this is； therefore； its supreme interest； and the true meaning of the whole process。 In such
utterance this self…in the form of a pure self not associated with or bound by determinations
derived either from reality or thought…comes consciously to be a spiritual entity having a truly
universal significance and value。 It is the condition in which the nature of all relationships is rent
asunder； and it is the conscious rending of them all。 But only by self…consciousness being roused to
revolt does it know its own peculiar torn and shattered condition； and in its knowing this it has
ipso facto risen above that condition。 In that state of self…conscious vanity all substantial content
comes to have a negative significance； which can no longer be taken in a positive sense。 The
positive object is merely the pure ego itself； and the consciousness that is rent in sunder is
inherently and essentially this pure self…identity of self…consciousness returned to itself。
1。 It will be observed that 〃culture〃 embraces all means of self…development； 〃ideas〃 as well as
material factors such as 〃wealth〃。
2。 Bacon's phrase； 〃Knowledge is power〃。
3。 〃Espèce se dit de personnes auxquelles on ne trouve ni qualité ni mérite。〃…Littré。
4。 Diderot's Rameau's Neffe。
5。 Cp。 Hume's view of 〃personal identity〃； Treatise； pt。 IV； c。 6。
6。 Cp。 〃L'état c'est moi。〃
7。 v。 p。 524。
8。 v。 p。 432 ff。
9。 Diderot； Rameau's Neffe。
10。 The 〃philosopher〃 in Diderot's Dialogue。
I。 b
Belief and Pure Insight （1）
THE spiritual condition of self…estrangement exists in the sphere of culture as a fact。 But since this
whole has become estranged from itself； there lies beyond this sphere the nonactual realm of pure
consciousness； of thought。 Its content consists of what has been reduced purely to thought； its
absolute element is thinking。 Since； however； thinking is in the first instance the element of this
world； consciousness has merely these thoughts； but it does not as yet think them or does not
know that they are thoughts： to consciousness they appear in the form of presentations； they are
objects in the form of ideas。 For it comes out of the sphere of actuality into that of pure
consciousness； but is itself still to all intents and purposes in the sphere of actuality with the
determinateness that implies。 The conscious state of contrition and abasement is still essentially and
inherently the self…identity of pure consciousness； not as a fact that itself is aware of but only as
presented to us who are considering its condition。 It has thus not as yet completed within itself the
process of spiritual exaltation； it is simply there； and it still has within itself the opposite principle by
which it is conditioned； without as yet having become master of that principle through the
mediating process。 Hence the essential content of its thought is not taken to be an essential object
merely in the form of abstract immanence （Ansich）； but in the form of a common object； an object
that has merely been elevated into another element； without having lost the character of an object
that is not constituted by thought。
It is essentially distinct from the immanent nature which constitutes the essential being of the stoic
type of consciousness。 The significant factor for Stoicism was merely the form of thought as such；
which has any content foreign to it that is drawn from actuality。 In the case of the consciousness
just described； however； it is not the form of thought which counts。 Similarly it is essentially distinct
from the inherent principle of