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declares that it is superfluous； foolish； and even wrong to be in earnest in the matter； to put this
uplifting into concrete expression； into actual shape and form； and demonstrate its truth。
Pure insight thus denies itself both as pure insight — for it denies directly purposive action； and as
pure intention — for it denies the intention of proving its independence of the ends of individual
existence。
Thus； then； enlightenment makes belief learn what it means。 It takes on this appearance of being
bad； because just by the fact of relation to an external other it gives itself a negative reality； it
presents itself as the opposite of itself。 Pure insight and intention have to adopt this relational
attitude； however； for that is their actualization。
This realization appeared； in the first instance； as a negative reality。 Perhaps its positive reality is
better constituted。 Let us see how this stands。
If all prejudice and superstition have been banished； the question arises what next？ What is the
truth enlightenment has diffused in their stead？ It has already given expression to this positive
content in its process of exterminating error； for that alienation of itself is equally its positive reality。
In dealing with what for belief is Absolute Spirit； it interprets whatever sort of determination it
discovers there as being wood； stone。 etc。； as particular concrete things of sense。 Since in this way
it conceives in general every characteristic； i。e。 every content and filling； to be a finite fact； to be a
human entity and a mental presentation； absolute Being on its view turns out to be a mere vacuum；
to which can be attributed no characteristics； no predicates at all。 In fact to marry such a vacuity
with universal predicates would be essentially reprehensible； and it is just through such a union that
the monstrosities of superstition have been produced。 Reason； pure insight； is doubtless not empty
itself； since the negative of itself is present consciously to it； and is its content； it is； on the contrary；
rich in substance； but only in particularity and restrictions。 The enlightened function of reason； of
pure insight； consists in allowing nothing of that sort to appertain to Absolute Being； nor attributing
anything of that kind to it： this function well knows how to put itself and the wealth of finitude in
their place； and deal with the Absolute in a worthy manner。
In contrast with this colourless empty Being there stands； as a second aspect of the positive truth
of enlightenment； the singleness in general of conscious life and of all that it is： — a singleness
excluded from an absolute Being； and standing by itself as something entirely self…contained。
Consciousness； which in its very earliest expression is sense…certainty and mere 〃opining〃； here
comes back； after the whole course of its experience； to this same point； and is once again a
knowledge； of what is purely negative of itself； a knowledge of sense things； i。e。 of existent entities
which stand in indifference over against its own self…existence。 But here it is not an immediate
natural consciousness； it has become such for itself。 While at first the prey to every sort of
entanglement； into which it is plunged by its gradually unfolding； and now led back to its first form
by pure insight； it has arrived at this first state as the result and outcome of the process。 This
sense…certainty； resting as it does on an insight into the nothingness of all other forms of
consciousness； and hence the nothingness of whatever is beyond sense…experience — this
sense…certainty is no longer a mere opining〃； it is rather absolute truth。 This nothingness of
everything that transcends sense is doubtless merely a negative proof of this truth。 But no other is
admissible or possible； for the positive truth of sense…experience in itself is just the unmediated
self…existence of the notion itself qua object and an object in the form of otherness — the positive
truth is that it is absolutely certain to every consciousness that it is and that there are other real
things outside it； and that in its natural existence it； as well as these things too； are in and for
themselves or absolute。
Lastly； the third moment of the truth of enlightenment is the relation of the particular beings to
Absolute Being； is the relation of the first two moments to one another。 Insight； qua pure insight of
what is identical or unrestricted； also transcends the unlike or diverse； i。e。 transcends finite reality；
or transcends itself qua mere otherness。 The 〃beyond〃 of this otherness it takes to be the void； to
which it therefore relates the facts of sense。 In determining this relation both the terms do not enter
the relation as its content； for the one is the void； and thus a content is only to be had through the
other； through sense reality。 The form the relation assumes； however； to the determination of which
the aspect of immanent and ultimate being （Ansich） contributes； can be shaped just as we please；
for the form is something inherently and essentially negative； and therefore something
self…opposed； being as well as nothing； inherent and ultimate （Ansich） as well as the opposite； or；
what is the same thing； the relation of actuality to an inherent essential being qua something
beyond； is as much a negating as a positing of that actuality。 Finite actualities can； therefore；
properly speaking； be taken just in the way people have need of them。 Sense facts are thus related
now positively to the Absolute qua something ultimate （Ansich）； and sense reality is itself ultimate
per se； the Absolute makes them； fosters and cherishes them。 Then； again； they are related to it as
an opposite； that is to their own non…being； in this case they are not something ultimate； they have
being only for an other。 Whereas in the preceding mode of consciousness the conceptions
involved in the opposition took shape as good and bad； in the case of pure insight they pass into
the more abstract forms of what is per se （Ansich） and what is for an other。
Both ways of dealing with the positive as well as the negative relation of finitude to what is per se
（Ansich） are； however； equally necessary as a matter of fact； and everything is thus as much
something per se； （an sich） as it is something for an other： in other words everything is 〃useful〃。
Everything is now at the mercy of other things； lets itself now be used by others； and exists for
them； and then again it； so to say； gets up on its hind legs； fights shy of the other； exists for itself on
its own account。； and on its side uses the other too。
From this； as a result； man； being the thing conscious of this relation； derives his true nature and
place。 As he is immediately； man is good； qua natural consciousness per se； absolute qua
individual； and all else exists for him： and further； — since the moments have the significance of
universality for him qua self…conscious animal；…everything exists to pleasure and delight him； and；
as he first comes from the hand of God； he walks the earth as in a garden planted for him。 He is
bound also to have plucked the fruit of the tree of knowledge of good an