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notice at all of such ideas and ways of talking which would have the effect of warding off science
altogether； for they make a mere empty show of knowledge which at once vanishes when science
comes on the scene。
§ 6
But science； in the very fact that it comes on the scene； is itself a phenomenon； its 〃coming on the
scene〃 is not yet itself carried out in all the length and breadth of its truth。 In this regard； it is a
matter of indifference whether we consider that it （science） is the phenomenon because it makes
its appearance alongside another kind of knowledge； or call that other untrue knowledge its
process of appearing。 Science； however； must liberate itself from this phenomenality； and it can
only do so by turning against it。 For science cannot simply reject a form of knowledge which is not
true； and treat this as a common view of things； and then assure us that itself is an entirely different
kind of knowledge； and holds the other to be of no account at all； nor can it appeal to the fact that
in this other there are presages of a better。 By giving that assurance it would declare its force and
value to lie in its bare existence； but the untrue knowledge appeals likewise to the fact that it is；
and assures us that to it science is nothing。 One barren assurance； however； is of just as much
value as another。 Still less can science appeal to the presages of a better； which are to be found
present in untrue knowledge and are there pointing the way towards science； for it would； on the
one hand； be appealing again in the same way to a merely existent fact； and； on the other； it would
be appealing to itself； to the way in which it exists in untrue knowledge； i。e。 to a bad form of its
own existence； to its appearance； rather than to its real and true nature （an und für sich）。 For this
reason we shall here undertake the exposition of knowledge as a phenomenon。
§ 7
Now because this exposition has for its object only phenomenal knowledge； the exposition itself
seems not to be science； free； self…moving in the shape proper to itself； but may； from this point of
view； be taken as the pathway of the natural consciousness which is pressing forward to true
knowledge。 Or it can be regarded as the path of the soul； which is traversing the series of its own
forms of embodiment； like stages appointed for it by its own nature； that it may possess the
clearness of spiritual life when； through the complete experience of its own self； it arrives at the
knowledge of what it is in itself。
§ 8
Natural consciousness will prove itself to be only knowledge in principle or not real knowledge。
Since； however； it immediately takes itself to be the real and genuine knowledge； this pathway has
a negative significance for it； what is a realization of the notion of knowledge means for it rather the
ruin and overthrow of itself； for on this road it loses its own truth。 Because of that； the road can be
looked on as the path of doubt； or more properly a highway of despair。 For what happens there is
not what is usually understood by doubting； a jostling against this or that supposed truth； the
outcome of which is again a disappearance in due course of the doubt and a return to the former
truth； so that at the end the matter is taken as it was before。 On the contrary； that pathway is the
conscious insight into the untruth of the phenomenal knowledge； for which that is the most real
which is after all only the unrealized notion。 On that account； too； this thoroughgoing scepticism is
not what doubtless earnest zeal for truth and science fancies it has equipped itself with in order to
be ready to deal with them…viz。 the resolve； in science； not to deliver itself over to the thoughts of
others on their mere authority； but to examine everything for itself； and only follow its own
conviction； or； still better； to produce everything itself and hold only its own act for true。
§ 9
The series of shapes； which consciousness traverses on this road； is rather the detailed history of
the process of training and educating consciousness itself up to the level of science。 That resolve
presents this mental development （Bildung） in the simple form of an intended purpose； as
immediately finished and complete； as having taken place； this pathway； on the other hand； is； as
opposed to this abstract intention； or untruth； the actual carrying out of that process of
development。 To follow one's own conviction is certainly more than to hand oneself over to
authority； but by the conversion of opinion held on authority into opinion held out of personal
conviction； the content of what is held is not necessarily altered； and truth has not thereby taken
the place of error。 If we stick to a system of opinion and prejudice resting on the authority of
others； or upon personal conviction； the one differs from the other merely in the conceit which
animates the latter。 Scepticism； directed to the whole compass of phenomenal consciousness； on
the contrary； makes mind for the first time qualified to test what truth is； since it brings about a
despair regarding what are called natural views； thoughts； and opinions； which it is matter of
indifference to call personal or belonging to others； and with which the consciousness； that
proceeds straight away to criticize and test； is still filled and hampered； thus being； as a matter of
fact； incapable of what it wants to undertake。
§ 10
The completeness of the forms of unreal consciousness will be brought about precisely through the
necessity of the advance and the necessity of their connection with one another。 To make this
comprehensible we may remark； by way of preliminary； that the exposition of untrue
consciousness in its untruth is not a merely negative process。 Such a one…sided view of it is what
the natural consciousness generally adopts； and a knowledge； which makes this one…sidedness its
essence； is one of those shapes assumed by incomplete consciousness which falls into the course
of the inquiry itself and will come before us there。 For this view is scepticism； which always sees in
the result only pure nothingness； and abstracts from the fact that this nothing is determinate； is the
nothing of that out of which it comes as a result。 Nothing； however； is only； in fact； the true result；
when taken as the nothing of what it comes from； it is thus itself a determinate nothing； and has a
content。 The scepticism which ends with the abstraction 〃nothing〃 or 〃emptiness〃 can advance
from this not a step farther； but must wait and see whether there is possibly anything new offered；
and what that is…in order to cast it into the same abysmal void。 When once； on the other hand； the
result is apprehended； as it truly is； as determinate negation； a new form has thereby immediately
arisen； and in the negation the transition is made by which the progress through the complete
succession of forms comes about of itself。
§ 11
The goal； however； is fixed for knowledge just as necessarily as the succession in the process。 The
terminus is at that point where knowledge is no longer compelled to go beyond itself； where it
finds its own self； and the notion corresponds to the object and the object to the notion。 The
progress towards this goal consequently is without a halt； and at no earlier stage is satisfaction to
be found。 That which is confined to a life of nature is unable of itself to go beyond its immediate
existence； but by something other than itself it is forced beyond that； and to be thus wrenched out
of its setting is its death。 Consciousness； however； is to itself its own notion； thereby it immediately
transcends what is limited； and； since this latter belongs to it； consciousness transcends its own
self。 Along with the particular there is at the same time set up the 〃beyond〃； were this only； as in
spatial intuition； beside what is limited。 Consciousness； therefore； suffers this violence at its own
hands； it destroys its own limited satisfaction。 When feeling of violence； anxiety for the truth may
well withdraw； and struggle to preserve for itself that which is in danger of being lost。 But it can
find no rest。 Should that anxious fearfulness wish to remain always in unthinking indolence； thought
will agitate the thoughtlessness； its restlessness will disturb that indolence。 Or let it take its stand as
a form of sentimentality which assures us it finds everything good in its kind； and this assurance
likewise will suffer violence at the hands of reason； which finds something not good just because
and in so far as it is a kind。 Or； again； fear of the truth may conceal itself from itself and others
behind the pretext that precisely burning zeal for the very truth makes it so difficult； nay impossible；
to find any other truth except that of which alone vanity is capable…that of being ever so much
cleverer than any ideas； which one gets from oneself or others； could make possible。 This sort of
conceit which understands how to belittle ev