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the certainty of itself； science bears the character of unreality； since consciousness 〃for itself〃 is a
state quite outside of science。 Science has for that reason to combine that other element of
self…certainty with its own； or rather to show that the other element belongs to itself； and how it
does so。 When devoid of that sort of reality； science is merely the content of mind qua something
implicit or potential （an sich）； purpose； which at the start is no more than something internal； not
spirit； but at first merely spiritual substance。 This implicit moment （Ansich） has to find external
expression； and become objective on its own account。 This means nothing else than that this
moment has to establish self…consciousness as one with itself。
8。 The ascent into this is the Phenomenology of Spirit
It is this process by which science in general comes about； this gradual development of knowing；
that is set forth here in the Phenomenology of Mind。 Knowing； as it is found at the start； mind in
its immediate and primitive stage； is without the essential nature of mind； is sense…consciousness。
To reach the stage of genuine knowledge； or produce the element where science is found…the pure
conception of science itself…a long and laborious journey must be undertaken。 This process
towards science； as regards the content it will bring to light and the forms it will assume in the
course of its progress； will not be what is primarily imagined by leading the unscientific
consciousness up to the level of science： it will be something different； too； from establishing and
laying the foundations of science； and anyway something else than the sort of ecstatic enthusiasm
which starts straight off with absolute knowledge； as if shot out of a pistol； and makes short work
of other points of view simply by explaining that it is to take no notice of them。
The task of conducting the individual mind from its unscientific standpoint to that of science had to
be taken in its general sense； we had to contemplate the formative development （Bildung） of the
universal ＇or general＇ individual； of self…conscious spirit。 As to the relation between these two ＇the
particular and general individual＇； every moment； as it gains concrete form and its own proper
shape and appearance； finds a place in the life of the universal individual。 The particular individual
is incomplete mind； a concrete shape in whose existence； taken as a whole； one determinate
characteristic predominates； while the others are found only in blurred outline。 In that mind which
stands higher than another the lower concrete form of existence has sunk into an obscure moment；
what was formerly an objective fact （die Sache selbst） is now only a single trace： its definite shape
has been veiled； and become simply a piece of shading。 The individual； whose substance is mind at
the higher level； passes through these past forms； much in the way that one who takes up a higher
science goes through those preparatory forms of knowledge； which he has long made his own； in
order to call up their content before him； he brings back the recollection of them without stopping
to fix his interest upon them。 The particular individual； so far as content is concerned； has also to
go through the stages through which the general mind has passed； but as shapes once assumed by
mind and now laid aside； as stages of a road which has been worked over and levelled out。 Hence
it is that； in the case of various kinds of knowledge； we find that what in former days occupied the
energies of men of mature mental ability sinks to the level of information； exercises； and even
pastimes； for children； and in this educational progress we can see the history of the world's
culture delineated in faint outline。 This bygone mode of existence has already become an acquired
possession of the general mind； which constitutes the substance of the individual； and； by thus
appearing externally to him； furnishes his inorganic nature。 In this respect culture or development of
mind （Bildung）； regarded from the side of the individual； consists in his acquiring what lies at his
hand ready for him； in making its inorganic nature organic to himself； and taking possession of it for
himself。 Looked at； however； from the side of universal mind qua general spiritual substance；
culture means nothing else than that this substance gives itself its own self…consciousness； brings
about its own inherent process and its own reflection into self。
Science lays before us the morphogenetic process of this cultural development in all its detailed
fullness and necessity； and at the same time shows it to be something that has already sunk into the
mind as a moment of its being and become a possession of mind。 The goal to be reached is the
mind's insight into what knowing is。 Impatience asks for the impossible； wants to reach the goal
without the means of getting there。 The length of the journey has to be borne with； for every
moment is necessary； and again we must halt at every stage； for each is itself a complete individual
form； and is fully and finally considered only so far as its determinate character is taken and dealt
with as a rounded and concrete whole； or only so far as the whole is looked at in the light of the
special and peculiar character which this determination gives it。 Because the substance of
individual mind； nay； more； because the universal mind at work in the world （Weltgeist）； has had
the patience to go through these forms in the long stretch of time's extent； and to take upon itself
the prodigious labour of the world's history； where it bodied forth in each form the entire content
of itself； as each is capable of presenting it； and because by nothing less could that all…pervading
mind ever manage to become conscious of what itself is…for that reason； the individual mind； in the
nature of the case； cannot expect by less toil to grasp what its own substance contains。 All the
same； its task has meanwhile been made much lighter； because this has historically been implicitly
（an sich） accomplished； the content is one where reality is already cancelled for spiritual
possibilities； where immediacy has been overcome and brought under the control of reflection； the
various forms and shapes have been already reduced to their intellectual abbreviations； to
determinations of thought （Gedankenbestimmung） pure and simple。 Being now a thought； the
content is the property of the substance of mind； existence has no more to be changed into the
form of what is inherent and implicit （Ansichseins）； but only the implicit…no longer merely
something primitive； nor lying hidden within existence； but already present as a recollection…into the
form of what is explicit； of what is objective to self （Fürsichseins）。
9。 The transformation of the notion and the familiar into thought —
We have to state more exactly the way this is done。 At the point at which we here take up this
movement； we are spared； in connexion with the whole； the process of cancelling and transcending
the stage of mere existence。 This process has already taken place。 What is still to be done and
needs a higher kind of transformation； is to transcend the forms as ideally presented and made
familiar to our minds。 By that previous negative process； existence； having been withdrawn into the
mind's substance； is； in the first instance； transferred to the life of self only in an immediate way。
The property the self has thereby acquired； has still the same character of uncomprehended
immediacy； of passive indifference； which existence itself had； existence has in this way merely
passed into the form of an ideal presentation。 At the same time； by so doing； it is something
familiar to us； something 〃well…known〃； something which the existent mind has finished and done
with； and hence takes no more to do with and no further interest in。 While the activity that is done
with the existent is itself merely the process of the particular mind； of mind which is not
comprehending itself； on the other hand； knowledge is directed against this ideal presentation
which has hereby arisen； against this 〃being…familiar〃 and 〃well…known〃； it is an action of universal
mind； the concern of thought。
What is 〃familiarly known〃 is not properly known； just for the reason that it is 〃familiar〃。 When
engaged in the process of knowing； it is the commonest form of self…deception； and a deception of
other people as well； to assume something to be familiar； and give assent to it on that very
account。 Knowledge of that sort； with all its talk； never gets from the spot； but has no idea that this
is the case。 Subject and object； and so on； God； nature； understanding； sensibility； etc。； are
uncritically presupposed as familiar and something valid； and become fixed points from which to
start and to which to return。 The process of knowing flits between these secure points； and in
consequence goes on merely along the surface。 Apprehending and proving consist similarly in
seeing whether every one finds what is said corresponding to his idea too； whether it is familiar and
seems to him so and so or not。
Analysis of an idea； as i