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is done — these questions or doubts have no meaning as directed against conscience。 In the case
of the question； whether the assurance is true； it would be assumed that the inner attention is
different from the one put forward； i。e。 that the willing of the individual self can be separated from
duty； from the will of the universal and pure consciousness： the latter will would in that case be a
matter of words； while the former would be strictly the real moving principle of the act。 But such a
distinction between the universal consciousness and the individual self is precisely what has been
cancelled； and the superseding of it constitutes conscience。 Immediate knowledge on the part of
self which is certain of itself is law and duty。 Its intention； by being its own intention； is what is
right。 All that is required is that it should know this； and state its conviction that its knowledge and
will are the right。 The expression of this assurance ipso facto cancels the form of its particularity。 It
recognizes thereby the necessary universality of the self。 In that it calls itself conscience； it calls
itself pure self…knowledge and pure abstract will； i。e。 it calls itself a universal knowledge and will
which acknowledges and recognizes others； is like them — for they are just this pure
self…knowledge and will — and which is on that account also recognized by them。 In the willing of
the self which is certain of itself； in this knowledge of the self as the essential reality； lies the
essence of the right。
When any one says； therefore； he is acting from conscience； he is saying what is true； for his
conscience is the self which knows and wills。 But it is essential he should say so； for this self has to
be at the same time universal self。 It is not universal in the content of the act： for this content is per
se indifferent on account of its being specific and determinate。 The universality lies in the form of
the act。 It is this form which is to be affirmed as real： the form is the self； which as such is actual in
language； pronounces itself to be the truth； and just by so doing acknowledges all other selves； and
is recognized by them。
Conscience； then； in its majestic sublimity above any specific law and every content of duty； puts
whatever content it pleases into its knowledge and willing。 It is moral genius and originality； which
knows the inner voice of its immediate knowledge to be a voice divine； and since in such
knowledge it directly knows existence as well； it is divine creative power； which contains living
force in its very conception。 It is in itself； too； divine worship； 〃service of God〃； for its action is the
contemplation of this its own proper divinity。
This solitary worship； this 〃service of God〃 in solitude of soul； is at the same time essentially
〃service of God〃 on the art of a religious community； and pure inward self…knowledge and
perception of self pass to being a moment of consciousness。（5） Contemplation of itself is its
objective existence； and this objective element is the utterance of its knowledge and will as a
universal。 Through such expression the self becomes established and accepted； and the act
becomes an effective deed； a deed carrying out a definite result。 What gives reality and
subsistence to its deed is universal self…consciousness。 When； however； conscience finds
expression； this puts the certainty of itself in the form of pure self and thereby as universal self。
Others let the act hold as valid； owing to the explicit terms in which the self is thus expressed and
acknowledged to be the essential reality。 The spirit and the substance of their community are； thus；
the mutual assurance of their conscientiousness； of their good intentions； the rejoicing over this
reciprocal purity of purpose； the quickening and refreshment received from the glorious privilege
of knowing and of expressing； of fostering and cherishing； a state so altogether admirable。
So far as this sphere of conscience still distinguishes its abstract consciousness from its
self…consciousness； its life is merely hid in God。 God is indeed immediately present to its mind and
heart； to its self。 But what is revealed； its actual consciousness and the mediating process of this
consciousness； is； to it； something other than that hidden inner life and the immediacy of God's
presence。 But； with the completion of conscience； the distinction between its abstract
consciousness and its self…consciousness is done away。 It knows that the abstract consciousness is
just this self； this individual self…existence which is certain of itself： that the very difference between
the terms is abolished in the immediateness of the relation of the self to the ultimate Being； which；
when placed outside the self； is the abstract essence； and a Being concealed from it。 For a relation
is mediate when the terms related are not one and the same； but each is a different term for the
other； and is one only with the other in some third term： an immediate relation； however； means；
in fact； nothing else than the unity of the terms。 Having risen above the meaningless position of
holding these distinctions； which are not distinctions at all； to be still such； consciousness knows
the immediateness of the presence of ultimate Being within it to be the unity of that Being and its
self： it thus knows itself to be the living inherent reality； and knows its knowledge to be Religion；
which； qua knowledge viewed as an object or knowledge with an objective existence； is the
utterance of the religious communion regarding its own spirit。
We see then； here； self…consciousness withdrawn into the inmost retreats of its being； with all
externality； as such； gone and vanished from it — returned into the intuition of ego as altogether
identical with ego； an intuition where this ego is all that is essential； and all that exists。 It is
swamped in this conception of itself； for it has been driven to the extreme limit of its extreme
positions； and in such a way that the moments distinguished； moments through which it is real or
still consciousness； are not merely for us these bare extremes； rather what it is for itself； and what；
to it； is inherent； and what is； for it； existence — all these moments have evaporated into
abstractions。 They have no longer stability； no substantial existence for this consciousness itself。
Everything； that was hitherto for consciousness essential； has reverted into these abstractions。
When clarified to this degree of transparency； consciousness exists in its poorest form； and the
poverty； constituting its sole and only possession； is itself a process of disappearance。 This
absolute certainty into which the substance has been resolved is absolute untruth； which
collapses within itself； it is absolute self…consciousness； in which consciousness ＇with its relation of
self and object＇ is submerged and goes under。
Looking at this submergence and disappearance from within； the inherent and essential substance
is； for consciousness；； knowledge in the sense of its knowledge。 Being consciousness； it is split up
into the opposition between itself and the object； which is； for it； the essentially