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self…identical universality； but one affected with an opposition。 For that reason this universality
breaks up into the extremes of singleness and universality； of the one of the properties and the
〃also〃 of the free constituents or matters〃。 These pure determinations appear to express the
essential nature itself； but they are merely a self…existence which is fettered at the same time with
existence for an other。 Since； however； both essentially exist in a single unity； we have before us
now unconditioned absolute universality； and it is here that consciousness first truly passes into
the sphere of Understanding； of Intelligence。
Sensible singleness thus disappears in the dialectic process of immediate certainty； and becomes
universality； but merely sensuous universality。 The stage of 〃meaning〃 has vanished； and perceiving
takes the object as it inherently is in itself； or； put generally； as a universal。 Singleness； therefore；
makes its appearance there as true singleness； as the inherent nature of the 〃one〃； or as
reflectedness into self。 This is still； however； a conditioned self…existence alongside which appears
another self…existence； the universality opposed to singleness and conditioned by it。 But these two
contradictory extremes are not merely alongside one another； but within one unity； or； what is the
same thing； the common element of both； self…existence； is entirely fettered to its opposite； i。e。 is；
at the same time； not an existence…for…self。 The sophistry of perception seeks to save these
moments from their contradiction； tries to keep them fixed by distinguishing between 〃aspects〃； by
using terms like 〃also〃 and 〃so far as〃； and seeks in like manner to lay hold on the truth by
distinguishing the unessential element from an essential nature opposed thereto。 But these
expedients； instead of keeping away deception from the process of apprehension； prove rather to
be of no avail at all； and the real truth； which should be got at through the logic of the perceptual
process； proves to be in one and the same 〃aspect〃 the opposite （of what those expedients imply）；
and consequently to have as its essential content undifferentiated and indeterminate universality。
These empty abstractions of 〃singleness〃 and antithetic 〃univerisality〃； as also of 〃essence〃； that is
attended with a 〃non…essential〃 element； an element which is all the same 〃necessary〃； are powers
the interplay of which constitutes perceptual understanding； often called 〃sound common sense〃
（Menschenverstand）。 This 〃healthy common sense〃； which takes itself to be the solid substantial
type of conscious life； is； in its process of perception； merely the sport of these abstractions； it is
always poorest where it means to be richest。 In that it is tossed about by these unreal entities；
bandied from one to the other； and by its sophistry endeavors to affirm and bold fast alternately
now one； then the exact opposite； it sets itself against the truth； and imagines philosophy has
merely to do with 〃things of the intellect〃 （Gedankendinge）； merely manipulates 〃ideas〃。 As a
matter of fact； philosophy does have to do with them； too； and knows them to be the pure
essential entities； the； absolute powers and ultimate elements。 But in doing so； philosophy knows
them at the same time in their determinate and specific constitution； and is； therefore； master over
them； while that perceptual understanding takes them for the real truth； and is led by them from
one mistake to another。 It does not get the length of being； aware that there are such simple
essentialities operating within it and dominating its activity； it thinks it has always to do with quite
solid material and content； just as sense…certainty is unaware that its essence is the empty
abstraction of pure being。 But in point of fact it is these essential elements in virtue of which
perceptual understanding makes its way hither and thither through every kind of material and
content； they are its principle of coherence and control over its varied material； they alone are
what constitutes for consciousness the essence of sensuous things； what determines their relations
to consciousness； and they are that in the medium of which the process of perceiving； with the
truth it contains； runs its course。 The course of this process； a perpetual alternate determining of
the truth and superseding of this determination； constitutes； properly speaking； the constant
everyday life and activity of perceptual intelligence； of the consciousness that thinks it lives and
moves in the truth。 In that process it advances； without halt or stay； till the final result is reached；
when these essential ultimate elements or determinations are all alike superseded； but in each
particular moment it is merely conscious of one given characteristic as the truth； and then； again； of
the opposite。 It no doubt suspects their unessentiality； and； to save them from the impending
danger； it takes to the sophistry of now asserting to be true what it had itself just affirmed to be not
true。 What the nature of these untrue entities really wants to force this understanding to do…viz。 to
bring together and thereby cancel and transcend the ideas about that 〃universality〃 and
〃singleness〃； about that 〃'essentiality〃 which is necessarily connected with an 〃unessentiality〃 and
about an 〃unessential〃 that is yet 〃necessary〃 — understanding 〃 strives to resist by leaning for
support on the so qualifying terms 〃in…so…far〃； 〃a difference of aspect〃； or by making itself
answerable for one idea in order to keep the other separate and preserve it as the true one。 But
the very nature of these abstractions brings them together as they are and of their own accord。
〃Sound common sense〃 is the prey of these abstractions； they carry understanding round in their
whirling circle。 When understanding tries to give them truth by at one time taking their untruth upon
itself； while at another it calls their deceptiveness a mere appearance due to the uncertainty and
unreliability of things； and separates the essential from an element which is necessary to them； and
yet is to be unessential； holding the former to be their truth as against the latter： — when
understanding takes this line； it does not secure them their truth； but convicts itself of untruth。
1。 Cp。 Wissenschaft der Logik； Buch 2； Absch。 2； Kap。 1。 Das Ding und seine Eigenschaften；
etc。
2。 This expression refers to the distinction already made in the Introduction； between the point of
view of the Phenomenology and that of the actual consciousness whose procedure is being
analysed in the Phenomenology。 That is 〃for us〃 which we （i。e。 the philosophical 〃we〃） are aware
of by way of anticipation； but which has not yet been evolved objectively and explicity； it is
intelligible； but not yet intellectually realized。 That is 〃in itself〃 （an sich）； which is implicit； inherent；
or potential； and hence not yet explicitly developed。 The terms 〃for us〃 and 〃in itself〃 are thus
strictly alternative： the former looks at the matter from the point of view of the philosophical
subject； the latter from the point of view of the object discussed by the philosopher。 The implicit
nature of the object can only be 〃for us〃 who are thinking about the object： and what we have in
mind can only be implicitly true of the object。 The alternative disappears when the explicit nature
of the object is what 〃we〃 explicitly take the object to be。
3。 An expression drawn from the physics of Hegel's day。
III。 Force and the Understanding —
The World of Appearance and the Supersensible World （1）
Consciousness has found 〃seeing〃 and 〃hearing〃； etc。； pass away in the dialectic process of
sense…experience； and has； at the stage of perception； arrived at thoughts which； however； it
brings together in the first instance in the unconditioned universal。 This unconditioned element；
again； if it were taken as inert essence bare and simple； would itself be nothing else than the
one…sided extreme of self…existence （Fürsichseyn）； for the non…essential would then stand over
against it。 But if thus related to the latter； it would be itself unessential； and consciousness would
not have got disentangled from the deceptions of perception； whereas this universal has proved to
be one which has passed out of such conditioned separate existence and returned into itself。
This unconditioned universal； which henceforward is the true object of consciousness； is still
object of consciousness； consciousness has not yet grasped its principle； or notion； qua notion。
There is an essential distinction between the two which must be drawn。 On the one hand；
consciousness is aware that the object has passed from its relation to an other back into itself； and
thereby become inherently and implicitly （an sich） notion； but； on the other hand； consciousness is
not yet the notion explicitly or for itself； and consequently it does not know itself in that reflected
object。 We （who are analysing experience） found this object arise through the process of
consciousness in such a way that consciousness is implicated and involved in the development of
the o