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truth enlightenment has diffused in their stead？ It has already given expression to this positive
content in its process of exterminating error； for that alienation of itself is equally its positive reality。
In dealing with what for belief is Absolute Spirit； it interprets whatever sort of determination it
discovers there as being wood； stone。 etc。； as particular concrete things of sense。 Since in this way
it conceives in general every characteristic； i。e。 every content and filling； to be a finite fact； to be a
human entity and a mental presentation； absolute Being on its view turns out to be a mere vacuum；
to which can be attributed no characteristics； no predicates at all。 In fact to marry such a vacuity
with universal predicates would be essentially reprehensible； and it is just through such a union that
the monstrosities of superstition have been produced。 Reason； pure insight； is doubtless not empty
itself； since the negative of itself is present consciously to it； and is its content； it is； on the contrary；
rich in substance； but only in particularity and restrictions。 The enlightened function of reason； of
pure insight； consists in allowing nothing of that sort to appertain to Absolute Being； nor attributing
anything of that kind to it： this function well knows how to put itself and the wealth of finitude in
their place； and deal with the Absolute in a worthy manner。
In contrast with this colourless empty Being there stands； as a second aspect of the positive truth
of enlightenment； the singleness in general of conscious life and of all that it is： — a singleness
excluded from an absolute Being； and standing by itself as something entirely self…contained。
Consciousness； which in its very earliest expression is sense…certainty and mere 〃opining〃； here
comes back； after the whole course of its experience； to this same point； and is once again a
knowledge； of what is purely negative of itself； a knowledge of sense things； i。e。 of existent entities
which stand in indifference over against its own self…existence。 But here it is not an immediate
natural consciousness； it has become such for itself。 While at first the prey to every sort of
entanglement； into which it is plunged by its gradually unfolding； and now led back to its first form
by pure insight； it has arrived at this first state as the result and outcome of the process。 This
sense…certainty； resting as it does on an insight into the nothingness of all other forms of
consciousness； and hence the nothingness of whatever is beyond sense…experience — this
sense…certainty is no longer a mere opining〃； it is rather absolute truth。 This nothingness of
everything that transcends sense is doubtless merely a negative proof of this truth。 But no other is
admissible or possible； for the positive truth of sense…experience in itself is just the unmediated
self…existence of the notion itself qua object and an object in the form of otherness — the positive
truth is that it is absolutely certain to every consciousness that it is and that there are other real
things outside it； and that in its natural existence it； as well as these things too； are in and for
themselves or absolute。
Lastly； the third moment of the truth of enlightenment is the relation of the particular beings to
Absolute Being； is the relation of the first two moments to one another。 Insight； qua pure insight of
what is identical or unrestricted； also transcends the unlike or diverse； i。e。 transcends finite reality；
or transcends itself qua mere otherness。 The 〃beyond〃 of this otherness it takes to be the void； to
which it therefore relates the facts of sense。 In determining this relation both the terms do not enter
the relation as its content； for the one is the void； and thus a content is only to be had through the
other； through sense reality。 The form the relation assumes； however； to the determination of which
the aspect of immanent and ultimate being （Ansich） contributes； can be shaped just as we please；
for the form is something inherently and essentially negative； and therefore something
self…opposed； being as well as nothing； inherent and ultimate （Ansich） as well as the opposite； or；
what is the same thing； the relation of actuality to an inherent essential being qua something
beyond； is as much a negating as a positing of that actuality。 Finite actualities can； therefore；
properly speaking； be taken just in the way people have need of them。 Sense facts are thus related
now positively to the Absolute qua something ultimate （Ansich）； and sense reality is itself ultimate
per se； the Absolute makes them； fosters and cherishes them。 Then； again； they are related to it as
an opposite； that is to their own non…being； in this case they are not something ultimate； they have
being only for an other。 Whereas in the preceding mode of consciousness the conceptions
involved in the opposition took shape as good and bad； in the case of pure insight they pass into
the more abstract forms of what is per se （Ansich） and what is for an other。
Both ways of dealing with the positive as well as the negative relation of finitude to what is per se
（Ansich） are； however； equally necessary as a matter of fact； and everything is thus as much
something per se； （an sich） as it is something for an other： in other words everything is 〃useful〃。
Everything is now at the mercy of other things； lets itself now be used by others； and exists for
them； and then again it； so to say； gets up on its hind legs； fights shy of the other； exists for itself on
its own account。； and on its side uses the other too。
From this； as a result； man； being the thing conscious of this relation； derives his true nature and
place。 As he is immediately； man is good； qua natural consciousness per se； absolute qua
individual； and all else exists for him： and further； — since the moments have the significance of
universality for him qua self…conscious animal；…everything exists to pleasure and delight him； and；
as he first comes from the hand of God； he walks the earth as in a garden planted for him。 He is
bound also to have plucked the fruit of the tree of knowledge of good and evil； he claims to have；
a use for it which distinguishes him from every other being； for； as it happens； his inherently good
nature is also so constituted that the superfluity of delight does it harm； or rather his singleness
contains as a factor in its constitution a principle that goes beyond it； his singleness can overreach
itself and destroy itself。 To prevent this； he finds reason a useful means for duly restraining this
self…transcendence； or rather for preserving himself when he does go beyond the determinate： for
such is the force of consciousness。 The enjoyment of this conscious and essentially universal being
must； in manifold variety and duration； be itself universal and not something determinate。 The
principle of measure or proportion has； therefore； the determinate function of preventing pleasure
in its variety and duration from being quite broken off： i。e。 the function of 〃measure〃 is
immoderation。
As everything is useful for man； man is likewise useful too； and his characteristic function consists
in making himself a member of the human herd； of use for the common good； and serviceable to
all。 The extent to which he looks after his own interests is the measure with which he must also
serve the purpose of others； and so far as he serves their turn； be is taking care of himself： the one
hand washes the other。 But wherever he finds himself there he is in his right place： he makes use of
others and is himself made use of。
Different things are serviceable to one another in different ways。 All things； however； have this
reciprocity of utility by their very nature； by being related to the Absolute in the twofold manner；
the one positive； whereby they have a being all their own； the other negative； and thereby exist for
others。 The relation to Absolute Being； or Religion； is therefore of all forms of profitableness the
most supremely profitable；（7） for it is profiting pure and simple； it is that by which all things
stand…by which they have a being all their own…and that by which all things fall — have an existence
for something else。
Belief； of course； finds this positive outcome of enlightenment as much an abomination as its
negative attitude towards belief。 This enlightened insight into absolute Being； that sees nothing in it
but just absolute Being； the être suprême； the great Void — this intention to find that everything in
its immediate existence is inherently real （an sich） or good； and finally to find the relation of the
individual conscious entity to the Absolute Being； Religion； exhaustively summed up in the
conception of profitableness — all this is for belief utterly and simply revolting。 This special and
peculiar wisdom of enlightenment necessarily seems at the same time to the believing mind to be
sheer insipidity and the confession of insipidity； because it consists in knowing nothing of absolute
Being； or； what amounts to the same thing； in knowing this entirely accurate platitude regarding it
— that it is merely absolute Being； and； again； in knowing n