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the m excellence of its own true nature； and in bringing about the welfare of mankind。 What it
realizes is itself the law； and its pleasure is at the same time universal； a pleasure which all hearts
feel。 To it both are inseparable； its pleasure is what conforms to the law and the realization of the
law of all mankind affords it its particular pleasure。 For within its own self individuality and
necessity are immediately and directly one； the law is a law of the heart。 Individuality is not yet
removed from its place； and the unity of both has not been brought about by means of the
development of individuality； has not yet been established by discipline。 The realization of the
immediate undisciplined nature passes for a display of excellence and for bringing about the
well…being of mankind。
The law； again； which is opposed to the law of the heart is divided from the heart； and exists on its
own account。 Mankind； which is bound to it； does not live in the blissful unity of the law with the
heart； but either lives in dismal separation and suffering； or at least in deprivation of the enjoyment
of itself in obeying the law； and without the consciousness of its own excellence in overstepping it。
Because that all…dominating divine and human ordinance is divided from the heart it is regarded by
the latter as a delusion； which ought to lose what it still possesses； namely； power and actuality。 It
may； indeed； in its content agree by chance with the law of the heart； and then the latter can
acquiesce in it。 But； for the heart； it is not the bare conformity to law as such which constitutes the
essential fact （Wesen）； but the consciousness of itself which the 〃heart〃 thereby obtains； the fact
that it has therein found self…satisfaction。 Where the content of universal necessity； however； does
not agree with the heart； necessity is； as regards its content also； nothing in itself； and must give
way before the law of the heart。
The individual； then； fulfils； carries out the law of his heart。 This law becomes a universal
ordinance； and pleasure becomes a reality which； as it stand； conforms to law。 But in this
realization； the law has； in point of fact； escaped the individual； and thus there arises immediately
only that relation which ought to be cancelled。 The law of the heart ceases through its very
realization to be a law of the heart。 For it thereby takes on the form of actually 〃being〃； and is now
universal power； which holds this particular 〃heart〃 to be a matter of indifference； so that the
individual； in establishing his own ordinance； no longer finds it to be his own。 By realizing his law
be consequently brings about； not his law； butsince the realization is inherently and implicitly his
own； but explicitly alien and externalmerely this： he gets involved and entangled in the actual
ordinance； and； indeed； entangled in it； not merely as something alien to himself but as a hostile；
overpowering dominion。 By his act he takes his place in； or rather as； the general element of
existent actuality； and his act is； even in his own regard； intended to have the value of a universal
ordinance。 But thereby be has let himself get detached from his own self； qua universality be lives；
grows on his own account； and purifies himself of individuality。 The individual who will only
recognize universality； in the form of his own immediate self…subsistence （Fürsichseyn） does not；
therefore； recognize himself in this liberated and independent universality； while all the same he
belongs to it； because the latter is his doing。 This doing thus has the reverse significance； it
contradicts the universal ordinance。 For the individual's act is intended to be that of his individual
heart； and not independent universal reality； and at the same time he has； in fact； recognized and
acknowledged this latter； for the act has the import of setting up his essential nature as free and
independent reality； that is to say； of recognizing reality to be his own essential being。
The individual has； by the very principle of his action； determined the more special manner in
which actual universality； to which he has leagued himself； gets turned against him。 His act； qua
actuality； belongs to the universal； its content； however； is his own individuality； which wants to
preserve itself as this particular individuality in opposition to universality。 It is not any specific law
whose establishment is in question； on the contrary； the immediate unity of the individual heart with
universality is the idea…raised to the dignity of a law and claiming to be validthat every heart must
recognize its own self in what is universal law。 But only the heart of this individual has established
its reality in his act； which； in his view； expresses his self…existence （Fürsichseyn） or his pleasure。
The act is intended to stand immediately for what is universal； that is to say； it is in truth something
particular； and has merely the form of universality： his particular content is； as such； to pass for
universal。 Hence others find in this content not the law of their heart fulfilled； but rather that of
some one else； and precisely in accordance with the universal law； that each is to find his own
heart in what is law； they turn against that reality which he set up； just as he on his side turned
against theirs。 The individual therefore finds； as at first merely the rigid law； so now the hearts of
men themselves opposed to his excellent intentions； and to be detested and detestable。
Because this type of consciousness finds universality in the first place merely as immediate； and
knows necessity as necessity of the heart； the nature of actualization and effective activity is to it
unknown。 This consciousness is unaware that effective realization involves objective existence； and
is in its truth the inherently universal in which the particular life of consciousness； which commits
itself to it in order to have being in the sense of this immediate individual life； is really submerged。
Instead of obtaining this particular life of its own in that objective existence； it thus becomes
estranged from itself。 But that in which it does not know itself is no longer dead necessity； but
necessity animated by universal individuality。 It took this divine and human ordinance； which it
found authoritative； to be a dead reality； wherein not only its own selfwhich claims the position of
a particular individual； insists on being a particular 〃heart〃 with a life of its own and opposed to the
universalbut those as well who were subject to this reality had no consciousness of themselves。
Now； however； it finds that reality animated by the consciousness of all； and a law for all hearts。 It
learns through experience that the reality in question is an ordinance infused and endowed with life；
and learns this； indeed； just by the fact that it actualizes the law of its own heart。 For this means
nothing else than that individuality becomes its own object in the form of universality； without
however recognizing itself therein。
Thus； then； what the experience of this mode of self…consciousness reveals as the truth； contradicts
what this mode takes itself to