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e。
Hence； further； the individual； as he immediately finds his existence in the actual objective social
order； in the life of his nation； has a solid imperturbable confidence； the universal mind has not for
him resolved itself into its abstract moments； and thus； too； he does not think of himself as existing
in singleness and independence。 When however he has once arrived at this knowledge； as indeed
he must； this immediate unity with mind； this undifferentiated existence in the substance of mind； his
naive confidence； is lost。 Isolated by himself he is himself now the central essential realityno
longer universal mind。 The element of this singleness of self…consciousness is no doubt in universal
mind itself； but merely as a vanishing quantity； which； as it appears with an existence of its own； is
straightway resolved within the universal； and only becomes consciously felt in the form of that
confidence。 When the individual gets fixity in the form of singleness （and every moment； being a
moment of the essential reality； must manage to reveal itself as essential）； the individual has thereby
set himself over against the laws and customs。 These latter are looked on as merely a thought
without absolutely essential significance； an abstract theory without reality； while he qua this
particular ego is in his own view the living truth。
Or； again ＇we can say； as above stated； that＇ self…consciousness has not yet attained this happy
state of being ethical substance； the spirit of a people。 For； after leaving the process of rational
Observation； mind； at first； is not yet as such actually realized through itself； it is merely affirmed as
inner nature and essence； or as abstraction。 In other words； mind is first immediate。 As
immediately existing； however； it is individualized。 It is practical consciousness； which steps into
the world it finds lying ready…made with the intention of duplicating itself in the determinate form of
an individual； of producing itself as this particular individual； and creating this its own existential
counterpart； and thus becoming conscious of this unity of its own actual reality with the objective
world。 Self…consciousness possesses the certainly of this unity； it holds that the unity is implicitly
（an sich） already present； or that this union and agreement between itself and 〃thinghood〃
（objective existence） is already an accomplished fact； and has only to become expressly so for it
through its own agency； or that its making that unity is at the same time and as much its finding the
unity。 Since this unity means happiness； the individual is thus sent forth into the world by his own
spirit to seek his happiness。
If； then； we for our part find the truth of this rational self…consciousness to be ethical substance；
that self…consciousness on its part finds here the beginning of its ethical experience of the world。
From the point of view that it has not yet attained to its ethical substance； this movement presses
onwards to that end； and what is cancelled in the process are the particular moments which
self…consciousness takes as valid in isolation。 They have the form of an immediate will…process； or
impulse of nature； which attains its satisfaction； this satisfaction itself being the content of a new
impulse。 Looking at self…consciousness； however； as having lost the happiness of being in the
substance； these natural impulses are bound up with a consciousness that their purpose is the true
destiny and essential nature of self…consciousness。 Ethical substance has sunk to the level of a
floating selfless adjective； whose living subjects are individuals； which have to fill up their
universality through themselves； and to provide for their destiny out of the same source。
Taken in the former sense； then； those forms and modes are the process by which the ethical
substance comes to be； and precede this substance： in the latter they succeed it； and disclose for
self…consciousness what its destined nature is。 In the former aspect the immediacy or raw brute
impulses get lost in the process of finding out what their truth is； and their content； passes over to a
higher。 In the latter aspect； however； the false idea of consciousness； which puts its characteristic
nature in those impulses； passes to a higher idea。 In the former case the goal which they attain is
the immediate ethical substance； while； in the latter； the end is the consciousness of that substance；
such a consciousness as knows the substance to be its own essential being； and to that extent this
process would be the development of morality （Moralit？t）； a higher state or attitude than the
former （Sittlichkeit）。 But these modes at the same time constitute only one side of the
development of morality； that； namely； which belongs to self…existence； or in which consciousness
cancels its purposes； they do not constitute the side where morality arises out of the substance
itself。 Since these moments cannot yet have the signification of being made into purposes in
opposition to the lost social order （Sittlichkeit）； they hold here no doubt in their simple
uncriticized content； and the end towards which they work is the ethical substance： but since with
our time is more directly associated that form of these moments in which they appear after
consciousness has lost its ethical custom…constituted （sittliches） life； and in the search for it
repeats those forms； they may be represented more after this latter manner of expression。
Self…consciousness； which is as yet merely the notion of mind； takes this path with the specific
characteristic of being to itself the essential reality qua individual mind； and its purpose； therefore；
is to give itself actualization as individual； and to enjoy itself； qua individual； in so doing。
In existing for itself it is aware of itself as the essentially real。 In this character it is the negativity of
the other。 There arises； therefore； within its consciousness an opposition between itself qua
positive and something which no doubt exists； but for it not in the sense of existing substantially。
Consciousness appears sundered into this objective reality found lying at its hand； and the
purpose； which it carries out by the process of cancelling that objectivity； and which it makes the
actual fact instead of the given object。 Its primary purpose； however； is its immediate abstract
existence for itself； in other words seeing itself as this particular individual in another； or seeing
another self…consciousness as itself。 The experience of what the truth of this purpose is； places
self…consciousness on a higher plane； and henceforth it is to itself purpose； in so far as it is at once
universal； and has the law immediately within it。 In carrying out this law of its heart； however； it
learns that here the individual cannot preserve himself； but rather the good can only be performed
through the sacrifice of the individual： and so it passes into Virtue。 The experience which virtue
goes through can be no other than that of finding that its purpose is already implicitly （an sich）
carried out； that happiness lies immediately in action itself； and action itself is the good。 The