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architecture。（10）
This dwelling； （the aspect of the universal element or inorganic nature of spirit）； also includes within
it now a form of individuality； which brings nearer to actuality the spirit that was formerly separated
from existence and external or internal thereto； and thus makes the work to accord more with
active self…consciousness。 The worker lays hold； first of all； on the form of self…existence in
general； on the forms of animal life。 That he is no longer directly aware of himself in animal life； he
shows by the fact that in reference to this he constitutes himself the productive force； and knows
himself in it as being his own work； whereby the animal shape at the same time is one which is
superseded and becomes the hieroglyphic symbol of another meaning； the hieroglyph of a thought。
Hence also this shape is no longer solely and entirely used by the worker； but becomes blended
with the shape embodying thought； with the human form。（11） Still； the work lacks the form and
existence where self exists as self： it also fails to express in its very nature that it includes within
itself an inner meaning； it lacks language； the element in which the sense and meaning contained are
actually present。 The work done； therefore； even when quite purified of the animal aspect； and
bearing the form and shape of self…consciousness alone； is still the silent soundless shape； which
needs the rays of the rising sun in order to have a sound which； when produced by light； is even
then merely noise and not speech； shows merely an outer self； not the inner self。（12）
Contrasted with this outer self of the form and shape； stands the other form； which indicates that it
has in it an inner being。 Nature； turning back into its essential being； degrades its multiplicity of life；
ever individualizing itself and confounding itself in its own process； to the level of an unessential
encasing shell； which is the covering for the inner being。 And as yet this inner being is still simple
darkness； the unmoved； the black formless stone。（13）
Both representations contain inwardness and existence — the two moments of spirit： and both
kinds of manifestation contain both moments at once in a relation of opposition； the self both as
inward and as outward。 Both have to be united。 The soul of the statue in human form does not yet
come out of the inner being； is not yet speech； objective existence of self which is inherently
internal； — and the inner being of multiform existence is still without voice or sound； still draws no
distinctions within itself； and is still separated from its outer being； to which all distinctions belong。
The artificer； therefore； combines both by blending the forms of nature and self…consciousness；
and these ambiguous beings； a riddle to themselves — the conscious struggling with what has no
consciousness； the simple inner with the multiform outer； the darkness of thought mated with the
clearness of expression — these break out into the language of a wisdom that is darkly deep and
difficult to understand。（14）
With the production of this work； the instinctive method of working ceases； which； in contrast to
self…consciousness； produced a work devoid of consciousness。 For here the activity of the
artificer； which constitutes self…consciousness； comes face to face with an inner being equally
self…conscious and giving itself expression。 He has therein raised himself by his work up to the
point where his conscious life breaks asunder； where spirit greets spirit。 In this unity of
self…conscious spirit with itself； so far as it is aware of being embodiment and object of its own
consciousness； its blending and mingling with the unconscious state of immediate shapes of nature
become purified。 These monsters in form and shape； word and deed； are resolved and dissolved
into a shape which is spiritual…an outer which has entered into itself； an inner which expresses itself
out of itself and in itself；…they pass into thought； which brings forth itself； preserves the shape and
form suited to thought； and is transparent existence。 Spirit is Artist。
1。 Primarily Oriental religion。
2。 Parsee religion。
3。 Term applied in e。g。 Judaism and Mohammedanism。
4。 Cp。 Philos。 Of Relig。； W。W。； XI； 403；404； 411。
5。 Angels。
6。 Cp。 Ency。； § 389。
7。 Primarily religions of India。
8。 Sacred animals in Indian religion。
9。 Egyptian religions。
10。 The Egyptian columns and architecture。
11。 The representations of the gods with forms half animal； half human。
12。 The statues of Memnon which gave forth a moaning harp…like noise at sunrise。
13。 The Black Stone of Mecca： a fetish still worshipped by the faithful。
14。 Sphinxes。
B
Religion in the form of Art （1）
SPIRIT has raised the shape in which it is object for its own consciousness into the form of
consciousness itself； and spirit produces such a shape for itself。 The artificer has given up the
synthesizing activity； that blending of the heterogeneous forms of thought and nature。 When the
shape has gained the form of self…conscious activity； the artificer has become a spiritual workman。
If we next ask； what the actual spirit is； which finds in the religion of art the consciousness of its
Absolute； it turns out that this is the ethical or objective spirit。 This spirit is not merely the universal
substance of all individuals； but when this substance is said to have； as an objective fact for actual
consciousness； the form of consciousness； this amounts to saying that the substance； which is
individualized； is known by the individuals within it as their proper essence and their own
achievement。 It is for them neither the Light of the World； in whose； unity the self…existence of
self…consciousness is contained only negatively； only transitorily； and beholds the lord and master
of its reality； nor is it the restless waste and destruction of hostile nations； nor their subjection to
〃castes〃； which together constitute the semblance of organization of a completed whole； where；
however； the universal freedom of the individuals concerned is wanting。 Rather this spirit is a free
nation； in which custom and order constitute the common substance of all； whose reality and
existence each and every one knows to be his own will and his own deed。
The religion of the ethical spirit； however； raises it above its actual realization； and is the return
from its objectivity into pure knowledge of itself。 Since an ethically constituted nation lives in direct
unity with its own substance； and does not contain the principle of pure individualism of
self…consciousness； the religion characteristic of its sphere first appears in complete form in its
parting from its stable security。 For the reality of the ethical substance rests partly on its quiet
unchangeableness as contrasted with the absolute process of self…consciousness； and consequently
on the fact that this self…consciousness has not yet left its serene life of customary convention and
its confident security therein； and gone into itself。 Partly； again； that reality rests on its organization
into a plur