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same time this priesthood conspires with Despotism； which takes up the attitude of being the
synthetic crude （begrifflos） unity of the real and this ideal kingdom — a singularly amorphous and
inconsistent type of being — and stands above the bad insight of the multitude and the bad
intention of the priests； and even combines both of these within itself。 As the result of the stupidity
and confusion produced amongst the people by the agency of priestly deception； despotism
despises both and draws for itself the advantage of undisturbed control and the fulfilment of its
lusts； its humours； and its whims。 Yet at the same time it is itself in this same state of murky insight；
is equally superstition and error。
Enlightenment does not attack these three forms of the enemy without distinction。 For since its
essential nature is pure insight； which is per se universal； its true relation to the other extreme is that
in which it is concerned with the common and identical element in both。 The aspect of individual
existence isolating itself from the universal na？ve consciousness is the antithesis of it； and cannot
be directly affected by it。 The will of the deceiving priesthood and the oppressive despot is；
therefore； not primarily the object on which it directs its activity； its object is the insight that is
without will and without individualized isolated self…existence； the notion （Begriff） of rational
self…consciousness； which has its existence in the total conscious area； but is not yet there in the
fullness of its true meaning （Begriff）。
Since； however； pure insight rescues this genuinely honest form of insight； with its naive simplicity
of nature； from prejudices and errors； it wrests from the hands of bad intention the effective
realization of its powers of deception； for whose realm the incoherent and undeveloped
（begrifflos） consciousness of the general area provides the basis and raw material； while the
self…existence of each power finds its substance in the simple consciousness。
The relation of pure insight to the naive consciousness of absolute Being has now a double aspect。
On one side pure insight is inherently one and the same with it。 On the other side； however； this
naive consciousness lets absolute Being as well as its parts dispose themselves at will in the simple
element of its thought； and subsist there； and lets them bold only as its inherent nature and hence
hold good in objective form。 In accepting this inherent nature it disowns； however； its own
independent existence。 In so far as； according to the first aspect； this belief is for pure insight
inherently and essentially pure self…consciousness； and has merely to become so expressly for
itself； pure insight finds in this constitutive notion of belief the element in which； in place of false
insight； it realizes itself。
Since； from this point of view； both are essentially the same； and the relation of pure insight takes
effect through and in the same element； the communication between them is direct and immediate；
and their give and take an unbroken interfusion。 Whatever pins and bolts may be otherwise driven
into consciousness； it is in itself this simplicity of nature in which everything is resolved； forgotten；
and unconstrained； and which； therefore； is absolutely receptive to the activity of the notion。 The
communication of pure insight is on that account comparable to a silent extension or the expansion；
say； of a scent in the unresisting atmosphere。 It is a penetrating infection； which did not previously
make itself noticeable as something distinct from and opposed to the indifferent medium into which
it insinuates its way； and hence cannot be averted。 Only when the infection has become
widespread is that consciousness alive to it； which unconcernedly yielded to its influence。 For what
this consciousness received into itself was doubtless something simple； homogeneous； and uniform
throughout it； but was at the same time the simplicity of self…reflected negativity； which later on also
develops by its nature into something opposed； and thereby reminds consciousness of its previous
state。 This simple uniformity is the notion； which is simple knowledge that knows both itself and its
opposite； this opposite being； however； cancelled as opposite within the self…knowledge of the
notion。 In the condition； therefore； in which consciousness becomes aware of pure insight； this
insight is already widespread。 The struggle with it betrays the fact that the infection has done its
work。 The struggle is too late； and every means taken merely makes the disease worse； for the
disease has seized the very marrow of spiritual life； viz。 consciousness in its ultimate principle
（Begriff）； or its pure inmost nature itself。 There is therefore no power left in conscious life to
surmount the disease。 Because it affects the very inmost being； its manifestations； so long as they
remain isolated； are repressed and subside and its superficial symptoms are smothered。 This is
immensely to its advantage； for it does not now squander its power in useless fashion； nor does it
show itself unworthy of its true nature — which is the case when it breaks out into symptoms and
isolated eruptions antithetic to the content of belief and to the connexion of its external reality。
Rather； being now an invisible and unperceived spirit； it insinuates its way through and through the
noble parts； and soon has got complete bold over all the vitals and members of the unconscious
idol； and then 〃some fine morning it gives its comrade a shove with the elbow； when； bash！ crash！
— and the idol is lying on the floor〃。（2） On some 〃fine morning〃； whose noon is not red with blood；
if the infection has penetrated to every organ of spiritual life。 It is then the memory alone that still
preserves the dead form of the spirit's previous state； as a vanished history； vanished men know
not how。 And the new serpent of wisdom； raised on high before bending worshippers； has in this
manner painlessly sloughed merely a shrivelled skin。
But this silent steady working of the loom of spirit in the inner region of its substance；（3） spirit's
own action being hidden from itself； is merely one side of the realizing of pure insight。 Its expansion
does not only consist in like combining with like； and its realization is not merely an unresisted
expansion。 The action of the principle of negation is just as essentially a developed process of
self…distinction； which； being a conscious action； must set forth its moments in a definitely
manifested expression； and must make its appearance in the form of a great noise； and a violent
struggle with an opposite as such。
We have； therefore； to see how pure insight and pure intention manifests its negative attitude
towards that other which it finds standing opposed to it。
Pure insight and intention； operating negatively； can only be — since its very principle is all
essentiality and there is nothing outside it — the negative of itself。 As insight； therefore； it passes
into the negative of pure insight； it becomes untruth and unreason； and as intention it passes into
the negative of pure intention； becomes a lie and sordid impurity of purpose。
It involves itself in this contradiction by the fact that it engages in a strife and thinks to do battle
with some alien external other。 It merely imagines this； for its nature as absolute negativity lies in
having that otherness within its own self。 The absolute notion is the category； it is the principle that
knowledge and the object of knowledge are the same。 In consequence； what pure insight
expresses as its other； what it pronounces to be an error or a lie； can be nothing else than its own
self； it can only condemn what itself is。 What is not rational has no truth； or what is not
comprehended through a notion； conceptually determined； is not。 When reason thus speaks of
some other than itself is； it in fact speaks merely of itself； it does not therein go beyond itself。
This struggle with the opposite； therefore； combines in its meaning the significance of being insight's
own actualization。 This consists just in the process of unfolding its moments and taking them back
into itself。 One part of this process is the making of the distinction in which the insight of reason
opposes itself as object to itself； so long as it remains in this condition； it is at variance with itself。
Qua pure insight it is without any content； the process of its realization consists in itself becoming
content to itself； for no other can be made its content； because it is the category become
self…conscious。 But since this insight in the first instance thinks of the content as in its opposite； and
knows the content merely as a content； and does not as yet think of it as its own self； pure insight
misconceives itself in it。 The complete attainment of insight； therefore； has the sense of a process of
coming to know that content as its own； which was to begin with opposite to itself。 Its result；
however； will be thereby neither the reestablishment of the errors it fights with； nor merely its
original notion； but an insight which knows the absolute negation of itself to be its ow