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power of the state。 Its relation to the latter is； therefore； still one of discordance； and it possesses
the characteristic found in the case of the base type of consciousness — it is ever at the point of
breaking out into rebellion。
This contradiction； which has to be overcome； in this form of discordance and opposition between
the independence of the individual conscious life and the universality belonging to state…authority；
contains at the same time another aspect。 That renunciation of existence； when it is complete； as it
is in death； is one that does not revert to the consciousness that makes the sacrifice； it simply is：
this consciousness does not survive the renunciation and exist in its own self…completeness （an
und für sich）； it merely passes away into the unreconciled opposite。 That alone is true sacrifice of
individuality； therefore； in which it gives itself up as completely as in the case of death； but all the
while preserves itself in the renunciation。 It comes thereby to be actually what it is implicitly — the
identical unity of self with its opposed self。 In this way； by the inner withdrawn and secret spiritual
principle； the self as such； coming forward and abrogating itself； the state…power becomes ipso
facto raised into a proper self of its own； without this estrangement of self the deeds of honour；
the actions of the noble type of consciousness； and the counsels which its insight reveals； would
continue to maintain the ambiguous character which； as we saw； kept that secret reserve of private
intention and self…will； in spite of its overt pretensions。
（2） Language as the Actuality of Culture
This estrangement； however； takes place in Language； in words alone； and language assumes here
its peculiar role。 Both in the sphere of the general social order （Sittlichkeit）； where language
embodies laws and commands； and in the sphere of actual life； where it appears as conveying
advice； the content of what it expresses is the essential reality； and language is the form of that
essential content。 Here； however； it takes the form in which qua language it exists to be its content；
and possesses authority； qua spoken word； it is the power of utterance qua utterance which； just
in speaking； performs what has to be performed。 For it is the existence of the pure self qua self； in
speech the self…existent singleness of self…consciousness comes as such into existence； so that its
particular individuality is something for others。 Ego qua this particular pure ego is non…existent
otherwise； in every other mode of expression it is absorbed in some concrete actuality； and
appears in a shape from which it can withdraw； it turns reflectively back into itself； away from its
act； as well as from its physiognomic expression； and leaves such an incomplete existence （in
which there is always at once too much as well as too little）； lying soulless behind。 Speech；
however； contains this ego in its purity； it alone expresses I； I itself。 Its existence in this case is；
qua existence； a form of objectivity which has in it its true nature。 Ego is this particular ego； but at
the same time universal； its appearing is ipso facto and at once the alienation and disappearance
of this particular ego； and in consequence its remaining all the while universal。 The I； that expresses
itself； is apprehended as an ego； it is a kind of infection in virtue of which it establishes at once a
unity with those who are aware of it； a spark that kindles a universal consciousness of self。 That it
is apprehended as a fact by others means eo ipso that its existence is itself dying away： this its
otherness is taken back into itself； and its existence lies just in this； that； qua self…conscious
Now； as it exists； it has no subsistence and that it subsists just through its disappearance。 This
disappearance is； therefore； itself ipso facto its continuance； it is its own cognition of itself； and its
knowing itself as something that has passed into another self that has been apprehended and is
universal。
Spirit acquires this form of reality here； because the extremes； too； whose unity spirit is； have
directly the character of being realities each on its own account。 Their unity is disintegrated into
rigid aspects； each of which is an actual object for the other； and each is excluded from the other。
The unity； therefore； appears in the r？le of a mediating term； which is excluded and distinguished
from the separated reality of the two sides； it has； therefore； itself the actual character of something
objective； apart； and distinguished from its aspects； and objective for them； i。e。 the unity is an
existent objective fact。 The spiritual substance comes as such into existence only when it has been
able to take as its aspects those self…consciousnesses； which know this pure self to be a reality
possessing immediate validity； and therein immediately know； too； that they are such realities
merely through the mediating process of alienation。 Through that pure self the moments of
substance get the transparency of a self…knowing category； and become clarified so far as to be
moments of spirit； through the mediating process spirit comes to exist in spiritual form。 Spirit in this
way is the mediating term； presupposing those extremes and produced through their existence； but
it is also the spiritual whole breaking out between them； which sunders its self into them； and；
solely in virtue of that contact； creates each into the whole in terms of its principle。 The fact that
both extremes are from the start and in their very nature transcended and disintegrated produces
their unity； and this is the process which fuses both together； interchanges their characteristic
features； and binds them together； and does so in each extreme。 This mediating process
consequently actualizes the principle of each of the two extremes； or makes what each is inherently
in itself its controlling and moving spirit。
Both extremes； the state…authority and the noble type of consciousness； are disintegrated by this
latter。 In state…power； the two sides are the abstract universal which is obeyed； and the individual
will existing on its own account； which； however； does not yet belong to the universal itself。 In
nobility； the two sides are the obedience in giving up existence； or the inherent maintenance of
self…respect and honour； and； on the other hand； a self which exists purely for its own sake and
whose self…existence is not yet done away with； the self…will that remains always in reserve。 These
two moments into which the extremes are refined； and which； therefore； find expression in
language； are the abstract universal； which is called the 〃universal best〃； and the pure self which by
rendering service abrogated the life of absorption in the manifold variety of existence。 Both in
principle are the same； for pure self is just the abstract universal； and hence their unity acts as their
mediating term。 But the self is； at first； actual only in consciousness； the one extreme； while the
inherent nature （Ansich） is actualized in the other extreme； state…authority。 That state…power not
merely in the form of honour but in reality should be transferred to it； is lacking in the case of
consciousness； while in the case of state…authority there is lacking the obedience rendered to it not
merely as a so…called universal best； but as will； in other words； as state…power which is the self
regulating and deciding。 The unity of the principle in which state…power still remains； and into
which consciousness has been refined； becomes real in this mediating process； and this exists qua
mediating term in the simple form of speech。 All the same； the aspects of this unity are not yet
present in the form of two selves as selves； for state…power has first to be inspired with active
self…hood。 This language is； therefore； not yet spiritual existence in the sense in which spirit
completely knows and expresses itself。
（a） Flattery
The noble consciousness； being the extreme which is the self； assumes the r？le of producing the
language by which the separate factors related are formed into active spiritual wholes。 The heroism
of dumb service passes into the heroism of flattery。 This reflexion of service in express language
constitutes the spiritual self…disintegrating mediating term； and reflects back into itself not only its
own special extreme； but reflects the extreme of universal power back into this self too； and
makes that power； which is at first implicit； into an independent self…existence； and gives it the
individualistic form of self…consciousness。 Through this process the indwelling spirit of this
state…power comes into existence — that of an unlimited monarch。 It is unlimited； the language of
flattery raises this power into its transparent； purified universality； this moment being the product of
language； of purified spiritualized existence； is a purified form of self…identity。 It is a monarch； for
flattering language likewise puts individualistic self…consciousness on its pinnacle； what the noble
consciousness abandons as regards this aspect of pure spiritual unity is the pure