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knowledge of the particular； — a knowledge assuming a figure in the drama： — and again as the
Zeus of the oath and of the Furies； the Zeus of what is universal； of the inner being dwelling in
concealment。 The further moments taken from the notion （Begriff） and dispersed in the form of
ideal presentation （Vorstellung）； moments which the chorus permits to hold good one after the
other； are； on the other hand； not the 〃pathos〃 of the hero； they sink to the level of passions in the
hero — to the level of accidental； insubstantial moments； which the impersonal chorus no doubt
praises； but which are not capable of constituting the character of heroes； nor of being expressed
and revered by them as their real nature。
But； further； the persons of the divine Being itself； as well as the characters of its substance；
coalesce into the simplicity of what is devoid of consciousness。 This necessity has； in contrast to
self…consciousness； the characteristic of being the negative power of all the shapes that appear； a
power in which they do not recognize themselves； but perish therein。 The self appears as merely
allotted amongst the different characters； and not as the mediating factor of the process。 But
self…consciousness； the simple certainty of self； is in point of fact the negative power； the unity of
Zeus； the unity of the substantial essence and abstract necessity； it is the spiritual unity into which
everything returns。 Because actual self…consciousness is still distinguished from the substance and
fate； it is partly the chorus； or rather the crowd looking on； whom this movement of the divine life
fills with fear as being something alien and strange； or in whom this movement； as something
closely touching themselves； produces merely the emotion of passive pity。 Partly again； so far as
consciousness co…operates and belongs to the various characters； this alliance is of an external
kind； is a hypocrisy — because the true union； that of self； fate； and substance； is not yet present。
The hero； who appears bef ore the onlookers； breaks up into his mask and the actor； into the
person of the play and the actual self。
The self…consciousness of the heroes must step forth from its mask and be represented as knowing
itself to be the fate both of the gods of the chorus and of the absolute powers themselves； and as
being no longer separated from the chorus； the universal consciousness。
Comedy has； then； first of all； the aspect that actual self…consciousness represents itself as the fate
of the gods。 These elemental Beings are； qua universal moments； no definite self； and are not
actual。 They are； indeed； endowed with the form of individuality； but this is in their case merely put
on； and does not really and truly belong to them。 The actual self has no such abstract moment as
its substance and content。 The subject； therefore； is raised above such a moment； as it would be
above a particular quality； and when clothed with this mask gives utterance to the irony of such a
property trying to be something on its own account。 The pretentious claims of the universal
abstract nature are shown up and discovered in the actual self； it is seen to be caught and held in a
concrete reality； and lets the mask drop； just when it wants to be something genuine。 The self；
appearing here in its significance as something actual； plays with the mask which it once puts on； in
order to be its own person； but it breaks away from this seeming and pretence just as quickly
again； and comes out in its own nakedness and commonness； which it shows not to be distinct
from the proper self； the actor； nor again from the onlooker。
This general dissolution； which the formally embodied essential nature as a whole undergoes when
it assumes individuality； becomes in its content more serious； and hence more petulant and bitter；
in so far as the content possesses its more serious and necessary meaning。 The divine substance
combines the meaning of natural and ethical essentiality。
As regards the natural element； actual self…consciousness shows in the very fact of applying
elements of nature for its adornment； for its abode and so on； and again in feasting on its own
offering； that itself is the Fate to which the secret is betrayed； no matter what may be the truth as
regards the independent substantialitv of nature。 In the mystery of the bread and wine it makes its
very owm this self…subsistence of nature together with the significance of the inner reality； and in
Comedy it is conscious of the irony lurking in this meaning。
So far； again； as this meaning contains the essence of ethical reality； it is partly the nation in its two
aspects of the state； or Demos proper； and individual family life； partly； however； it is
self…conscious pure knowledge； or rational thought of the universal。 Demos； the general mass；
which knows itself as master and governor； and is also aware of being the insight and intelligence
which demand respect； exerts compulsion and is befooled through the particularity of its actual life；
and exhibits the ludicrous contrast between its own opinion of itself and its immediate existence；
between its necessity and contingency； its universality and its vulgarity。 If the principle of its
individual existence； cut off from the universal； breaks out in the proper figure of an actual man and
openly usurps and administers the commonwealth； to which it is a secret harm and detriment； then
there is more immediately disclosed the contrast between the universal in the sense of a theory；
and that with which practice is concerned； there stand exposed the entire emancipation of the ends
and aims of the mere individual from the universal order； and the scorn the mere individual shows
for such order。（10）
Rational thinking removes contingency of form and shape from the divine Being； and； in opposition
to the uncritical wisdom of the chorus — a wisdom； giving utterance to all sorts of ethical maxims
and stamping with validity and authority a multitude of laws and specific conceptions of duty and
of right — rational thought lifts these into the simple Ideas of the Beautiful and the Good。 The
process of this abstraction is the consciousness of the dialectic involved in these maxims and laws
themselves； and hence the consciousness of the disappearance of that absolute validity with which
they previously appeared。 Since the contingent character and superficial individuality which
imagination lent to the divine Beings； vanish； they are left； as regards their natural aspect； with
merely the nakedness of their immediate existence； they are Clouds；（11） a passing vapour； like
those imaginative ideas。 Having passed in accordance with their essential character； as deterned
by thought； into the simple thoughts of the Beautiful and the Good； these latter submit to being
filled with every kind of content。 The force of dialectic knowledge（12） puts determinate laws and
maxims of action at the mercy of the pleasure and levity of youth； led astray therewith； and gives
weapons of deception into the hands of solicitous and apprehensive old age； restricted in its
interests to the individual details of life。 The pure thought