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truth。
§ 4
This conclusion comes from the fact that the Absolute alone is true or that the True is alone
absolute； It may be set aside by making the distinction that a know ledge which does not indeed
know the Absolute as science wants to do； is none the less true too； and that knowledge in
general； though it may possibly be incapable of grasping the Absolute； can still be capable of truth
of another kind。 But we shall see as we proceed that random talk like this leads in the long run to a
confused distinction between the absolute truth and a truth of some other sort； and that 〃absolute〃；
〃knowledge〃； and so on； are words which presuppose a meaning that has first to be got at。
§ 5
With suchlike useless ideas and expressions about knowledge； as an instrument to take hold of the
Absolute； or as a medium through which we have a glimpse of truth； and so on （relations to which
all these ideas of a knowledge which is divided from the Absolute and an Absolute divided from
knowledge in the last resort lead）； we need not concern ourselves。 Nor need we trouble about the
evasive pretexts which create the incapacity of science out of the presupposition of such relations；
in order at once to be rid of the toil of science； and to assume the air of serious and zealous effort
about it。 Instead of being troubled with giving answers to all these； they may be straightway
rejected as adventitious and arbitrary ideas； and the use which is here made of words like
〃absolute〃；〃knowledge〃； as also 〃objective〃 and 〃subjective〃； and innumerable others； whose
meaning is assumed to be familiar to everyone； might well be regarded as so much deception。 For
to give out that their significance is universally familiar and that everyone indeed possesses their
notion； rather looks like an attempt to dispense with the only important matter； which is just to give
this notion。 With better right； on the contrary； we might spare ourselves the trouble of talking any
notice at all of such ideas and ways of talking which would have the effect of warding off science
altogether； for they make a mere empty show of knowledge which at once vanishes when science
comes on the scene。
§ 6
But science； in the very fact that it comes on the scene； is itself a phenomenon； its 〃coming on the
scene〃 is not yet itself carried out in all the length and breadth of its truth。 In this regard； it is a
matter of indifference whether we consider that it （science） is the phenomenon because it makes
its appearance alongside another kind of knowledge； or call that other untrue knowledge its
process of appearing。 Science； however； must liberate itself from this phenomenality； and it can
only do so by turning against it。 For science cannot simply reject a form of knowledge which is not
true； and treat this as a common view of things； and then assure us that itself is an entirely different
kind of knowledge； and holds the other to be of no account at all； nor can it appeal to the fact that
in this other there are presages of a better。 By giving that assurance it would declare its force and
value to lie in its bare existence； but the untrue knowledge appeals likewise to the fact that it is；
and assures us that to it science is nothing。 One barren assurance； however； is of just as much
value as another。 Still less can science appeal to the presages of a better； which are to be found
present in untrue knowledge and are there pointing the way towards science； for it would； on the
one hand； be appealing again in the same way to a merely existent fact； and； on the other； it would
be appealing to itself； to the way in which it exists in untrue knowledge； i。e。 to a bad form of its
own existence； to its appearance； rather than to its real and true nature （an und für sich）。 For this
reason we shall here undertake the exposition of knowledge as a phenomenon。
§ 7
Now because this exposition has for its object only phenomenal knowledge； the exposition itself
seems not to be science； free； self…moving in the shape proper to itself； but may； from this point of
view； be taken as the pathway of the natural consciousness which is pressing forward to true
knowledge。 Or it can be regarded as the path of the soul； which is traversing the series of its own
forms of embodiment； like stages appointed for it by its own nature； that it may possess the
clearness of spiritual life when； through the complete experience of its own self； it arrives at the
knowledge of what it is in itself。
§ 8
Natural consciousness will prove itself to be only knowledge in principle or not real knowledge。
Since； however； it immediately takes itself to be the real and genuine knowledge； this pathway has
a negative significance for it； what is a realization of the notion of knowledge means for it rather the
ruin and overthrow of itself； for on this road it loses its own truth。 Because of that； the road can be
looked on as the path of doubt； or more properly a highway of despair。 For what happens there is
not what is usually understood by doubting； a jostling against this or that supposed truth； the
outcome of which is again a disappearance in due course of the doubt and a return to the former
truth； so that at the end the matter is taken as it was before。 On the contrary； that pathway is the
conscious insight into the untruth of the phenomenal knowledge； for which that is the most real
which is after all only the unrealized notion。 On that account； too； this thoroughgoing scepticism is
not what doubtless earnest zeal for truth and science fancies it has equipped itself with in order to
be ready to deal with them…viz。 the resolve； in science； not to deliver itself over to the thoughts of
others on their mere authority； but to examine everything for itself； and only follow its own
conviction； or； still better； to produce everything itself and hold only its own act for true。
§ 9
The series of shapes； which consciousness traverses on this road； is rather the detailed history of
the process of training and educating consciousness itself up to the level of science。 That resolve
presents this mental development （Bildung） in the simple form of an intended purpose； as
immediately finished and complete； as having taken place； this pathway； on the other hand； is； as
opposed to this abstract intention； or untruth； the actual carrying out of that process of
development。 To follow one's own conviction is certainly more than to hand oneself over to
authority； but by the conversion of opinion held on authority into opinion held out of personal
conviction； the content of what is held is not necessarily altered； and truth has not thereby taken
the place of error。 If we stick to a system of opinion and prejudice resting on the authority of
others； or upon personal conviction； the one differs from the other merely in the conceit which
animates the latter。 Scepticism； directed to the whole compass of phenomenal consciousness； on
the contrary； ma