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does not as yet find itself in it。 It is empty； for it is the nothingness of appearance； and positively the
naked universal。
This type of inwardness suits those who say that the inner being of things cannot be known； （2） but
the reason for the position would have to be taken in some other sense。 Certainly there is no
knowledge to be had of this inner world； as we have it here； not； however； owing to reason being
too short…sighted； or limited； or whatever you care to call it （on this point there is as yet nothing
known at this stage； we have not gone deep enough for that yet）； but on account simply of the
nature of the case； because in the void there is nothing known； or； putting it from the point of view
of the other side； because its very characteristic lies in being beyond consciousness。
（2） The Supersensible as an Appearance
The result is； of course； the same if you place a blind man amid the wealth of the supersensible
world （if it has a wealth； whether this be a content peculiarly its own； or whether consciousness
itself be this content）； and if you place one with sight in absolute darkness； or； if you like； in pure
light； supposing the supersensible world to be this。 The seeing man sees in that pure light as little as
in absolute darkness； and just as much as the blind man in the ample wealth which lay before him。
If there were nothing more to be done with the inner sphere and with our being bound up along
with it by means of the world of appearance； then there would be nothing left but to stop at the
phenomenal world； i。e。 take something for truth about which we know that it is not true。 Or in
order that there may be something in this empty void — which； while it originally came about as a
state devoid of objective； things； has； however； since it is emptiness pure and simple； to be taken
to be also devoid of all mental relations and distinctions of consciousness qua consciousness — in
order that in this complete vacuity； which is even called the holy of holies； the inner sanctuary；
there may yet be something； we should be driven to fill it up with dreamings； appearances；
produced by consciousness itself。 It would have to be content with being treated so badly； for it
would not deserve anything better； since even dreams are something better than its own barren
emptiness。
The inner world； or the supersensible beyond； has； however； arisen： it comes to us out of the
sphere of appearance； and the latter is its mediating agency： in other words； appearance is its
essential nature and； in point of fact； its filling。 The supersensible is the established truth of the
sensible and perceptual。 The truth of the sensible and the perceptual lies； however； in being
appearance。 The supersensible is then appearance qua appearance。 We distort the proper
meaning of this； if we take it to mean that the supersensible is therefore the sensible world； or the
world as it is for immediate sense…certainty； and perception。 For； on the contrary； appearance is
just not the world of sense…knowledge and perception as positively being； but this world as
superseded or established in truth as an inner world。 It is often said that the supersensible is not
appearance； but by appearance is thereby meant not appearance； but rather the sensible world
taken as itself real actuality。
Understanding； which is our object here； finds itself in this position； that； for it； the inner world has
come about to begin with； only as the implicit inherent being； universal and still without a filling。 The
play of forces has simply and solely this negative significance of not being something per se； and its
only positive significance is that of being the mediating agency； but outside understanding。 The
relation of understanding to the inner world through mediation is； however； its own process； by
which the inner world will be found to receive fullness of content。
（3） Law as the True nature of Appearance
The play of forces is what understanding has directly to do with； but the real truth for it is the inner
world bare and simple。 The movement of force is consequently the truth only by being in like
manner something simple。 Regarding this play of forces； however； we saw that its peculiarity lay in
this； that the force which is awakened into activity by another force is just on that account the
inciting agency for this other force； which thereby itself only then becomes an inciting force。 We
have here in this way merely direct and immediate interchange or complete exchange of the
characteristic which constitutes the sole content of what comes before us； viz。 the fact of being
either universal medium or negative unity。 It ceases immediately on its entrance in determinate form
to be what it was on entering： it awakens or incites； by its appearance in determinate shape； the
other side； which thereby gives itself expression； i。e。 the latter is now directly what the first was to
be。 Each of these two sides； the relation of inciting and the relation of the opposed determinate
content； is on its own account an absolute process of permutation and transposition。 But these two
relations are again themselves one and the same； and the formal distinction of being incited and of
inciting to activity is the same as the distinction of content； i。e。 the distinction between the incited
factor as such； viz。 the passive medium； on the one side； and the inciting factor； viz。 the active
medium； the negative unity； or the 〃one〃 on the other side。 In this way there disappears all
distinction of contrasted and opposed particular forces； which were meant to be present in this
process； for they rested solely on the above distinctions。 And； along with both those distinctions；
the distinction between the forces collapses likewise into merely one。 There is thus neither force
nor inciting and being incited to action； nor the characteristic of being a stable medium and a unity
reflected into self； there is neither a particular which is something on its own account； nor are there
diverse opposites。 What is found in this flux of thoroughgoing change is merely difference as
universal difference； or difference into which the various opposites have been resolved。 This
difference as universal； consequently is what constitutes the ultimate simple element in that play of
forces； and is the resultant truth of that process。 It is the Law of Force。 （3）
The absolute flux of the world of appearance passes into bare and simple difference through its
relation to the simplicity of the inner being； the simplicity apprehended by understanding。 The inner
being is in the first instance merely the implicit universal。 This implicit simple universal； however； is
essentially absolute universal difference as well； for it is the outcome of the change itself； or change
is its very nature。 But change； when planted in the inner reality as it ＇change＇ truly is； forthwith is
taken up into that reality as equally absolute universal difference at peace with itself； and remaining
at one with itself。 In other words； negation is an essential moment of the universal； and negation or
mediation in what is universal