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self…subsistent reality。 But this； its reality in and for itself； has not yet come to light； as we already
remarked。 Were it to be in consciousness as it is in itself and for itself； this would certainly have to
come about not from the side of consciousness； but from the unchangeable。 But； this being so； its
presence here is brought about through consciousness only in a one…sided way to begin with； and
just for that reason is not found in a perfect and genuine form； but constantly weighted and
encumbered with imperfection； with an opposite。
But although the 〃unhappy consciousness〃 does not possess this actual presence； it has； at the
same time； transcended pure thought； so far as this is the abstract thought of Stoicism； which turns
away from particulars altogether； and again the merely restless thought of Scepticism — so far； in
fact； as this is merely particularity in the sense of aimless contradiction and the restless process of
contradictory thought。 It has gone beyond both of these； it brings and keeps together pure thought
and particular existence； but has not yet risen to that level of thinking where the particularity of
consciousness is harmoniously reconciled with pure though itself。 It rather stands midway； at the
point where abstract thought comes in contact with the particularity of consciousness qua
particularity。 Itself is this act of contact； it is the union of pure thought and individuality； and this
thinking individuality or pure thought also exists as object for it； and the unchangeable is essentially
itself an individual existence。 But that this its object； the unchangeable； which assumes essentially
the form of particularity； is its own self； the self which is particularity of consciousness…this is not
established for it。
In this first condition； consequently； in which we treat it as pure consciousness； it takes up towards
its object an attitude which is not that of thought； but rather （since it is indeed in itself pure thinking
particularity and its object is just this pure thought； but pure thought is not their relation to one
another as such）； it； so to say； merely gives itself up to thought； devotes itself to thinking （geht an
das Denken hin）； and is the state of Devotion （Andacht）。 Its thinking as such is no more than the
discordant clang of ringing bells； or a cloud of warm incense； a kind of thinking in terms of music；
that does not get the length of notions； which would be the sole； immanent； objective mode of
thought。 This boundless pure inward feeling comes to have indeed its object； but this object does
not make its appearance in conceptual form； and therefore comes on the scene as something
external and foreign。 Hence we have here the inward movement of pure emotion （Gemüth） which
feels itself； but feels itself in the bitterness of soul…diremption。 It is the movement of an infinite
Yearning； which is assured that its nature is a pure emotion of this kind； a pure thought which
thinks itself as particularity…a yearning that is certain of being known and recognized by this object；
for the very reason that this object thinks itself as particularity。 At the same time； however； this
nature is the unattainable 〃beyond〃 which； in being seized； escapes or rather has already escaped。
The 〃beyond〃 has already escaped。 for it is in part the unchangeable； thinking itself as particularity；
and consciousness； therefore； attains itself therein immediately； — attains itself； but as something
opposed to the unchangeable； instead of grasping； the real nature consciousness merely feels； and
has fallen back upon itself。 Since； in thus attaining itself； consciousness cannot keep itself at a
distance as this opposite； it has merely laid hold of what is un。 essential instead of having seized
true reality。 Thus； just as。 on one side； when striving to find itself in the essentially real； it only lays
hold of its own divided state of existence； so； too； on the other side； it cannot grasp that other ＇the
essence＇ as particular or as concrete。 That 〃other〃 cannot be found where it is sought； for it is
meant to be just a 〃beyond〃； that which can not be found。 When looked for as a particular it is not
universal； a thought…constituted particularity； not notion； but particular in the sense of an object； or
a concrete actual； an object of immediate sense…consciousness； of sense certainty； and just for that
reason it is only one which has disappeared。 Consciousness； therefore； can only come upon the
grave of its life。 But because this is itself an actuality； and since it is contrary to the nature of
actuality to afford a lasting possession； the presence even of that tomb is merely the source of
trouble； toil； and struggle； a fight which must be lost。 （7） But since consciousness has found out by
experience that the grave of its actual unchangeable Being has no concrete actuality； that the
vanished particularity qua vanished is not true particularity； it will give up looking for the
unchangeable particular existence as something actual； or will cease trying to hold on to what has
thus vanished。 Only so is it capable of finding particularity in a true form； a form that is universal。
In the first instance； however； the withdrawal of the emotional life into itself is to be taken in such a
way that this life of feeling； in its own regard； has actuality qua particular existence。 It is pure
emotion which； for us or per se； has found itself and satiated itself； for although it is； no doubt；
aware in feeling that the ultimate reality is cut off from it； yet in itself this feeling is self…feeling； it
has felt the object of its own pure feeling； and this object is its own self。 It thus comes forward
here as self…feeling； or as something actual on its own account。 In this return into self； we find
appearing its second attitude； the condition of desire and labour； which ensures for consciousness
the inner certainty of its own self （which； as we saw； it has obtained） by the process of cancelling
and enjoying the alien external reality； existence in the form of independent things。 The unhappy
consciousness； however； finds itself merely desiring and toiling； it is not consciously and directly
aware that so to find itself rests upon the inner certainty of its self； and that its feeling of real being
is this self…feeling。 Since it does not in its own view have that certainty； its inner life really remains
still a shattered certainty of itself； that confirmation of its own existence which it would receive
through work and enjoyment； is； therefore； just as tottering and insecure； in other words； it must
consciously nullify this certification of its own being； so as to find therein confirmation indeed； but
confirmation only of what it is for itself； viz。 of its disunion。
The actual reality； on which desire and work are directed； is； from the point of view of this
consciousness； no longer something in itself null and void； something merely to be destroyed and
consumed； but rather something like that consciousness itself； a reality broken in sunder； which is
only in one respect essentially null； but in another sense also a consecrated world。 This reality is a
form and embodiment of the unchangeable； for the latter has in itself preserved particularity； and
because； qua unchangeable； it is a universal； its particularity as a whole has the significance of all
actuality。
If consciousness were； for itself； an independent consciousness； and reality were taken to be in
and for itself of no account； then consciousness would attain； in work and enjoyment； the feeling of
its own independence； by the fact that its consciousness would be that which cancels reality。 But
since this reality is taken to be the form and shape of the unchangeable； consciousness is unable of
itself to cancel that reality。 On the contrary； seeing that； consciousness manages to nullify reality
and to obtain enjoyment； this must come about through the unchangeable itself when it disposes of
its own form and shape and delivers this up for consciousness to enjoy。
Consciousness； on its part； appears here likewise as actual； though； at the same time； as internally
shattered； and this diremption shows itself in the course of toil and enjoyment； to break up into a
relation to reality； or existence for itself； and into an existence in itself。 That relation to actuality is
the process of alteration； or acting； the existence for itself； which belongs to the particular
consciousness as such。 But therein it is also in itself； this aspect belongs to the unchangeable
〃beyond〃。 This aspect consists in faculties and powers： an external gift； which the unchangeable
here hands over for the consciousness to make use of。
In its action； accordingly； consciousness； in the first instance； has its being in the relation of two
extremes。 On one side it takes its stand as the active present （Diesseits）； and opposed to it stands
passive reality： both in relation to each other； but also both withdrawn into the unchangeable； and
firmly established in themselves。 From both sides； therefore； there is detached merely a superficial
element to constitute their opposition； they are only opposed at the surface； and the pl