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an individual； of producing itself as this particular individual； and creating this its own existential
counterpart； and thus becoming conscious of this unity of its own actual reality with the objective
world。 Self…consciousness possesses the certainly of this unity； it holds that the unity is implicitly
（an sich） already present； or that this union and agreement between itself and 〃thinghood〃
（objective existence） is already an accomplished fact； and has only to become expressly so for it
through its own agency； or that its making that unity is at the same time and as much its finding the
unity。 Since this unity means happiness； the individual is thus sent forth into the world by his own
spirit to seek his happiness。
If； then； we for our part find the truth of this rational self…consciousness to be ethical substance；
that self…consciousness on its part finds here the beginning of its ethical experience of the world。
From the point of view that it has not yet attained to its ethical substance； this movement presses
onwards to that end； and what is cancelled in the process are the particular moments which
self…consciousness takes as valid in isolation。 They have the form of an immediate will…process； or
impulse of nature； which attains its satisfaction； this satisfaction itself being the content of a new
impulse。 Looking at self…consciousness； however； as having lost the happiness of being in the
substance； these natural impulses are bound up with a consciousness that their purpose is the true
destiny and essential nature of self…consciousness。 Ethical substance has sunk to the level of a
floating selfless adjective； whose living subjects are individuals； which have to fill up their
universality through themselves； and to provide for their destiny out of the same source。
Taken in the former sense； then； those forms and modes are the process by which the ethical
substance comes to be； and precede this substance： in the latter they succeed it； and disclose for
self…consciousness what its destined nature is。 In the former aspect the immediacy or raw brute
impulses get lost in the process of finding out what their truth is； and their content； passes over to a
higher。 In the latter aspect； however； the false idea of consciousness； which puts its characteristic
nature in those impulses； passes to a higher idea。 In the former case the goal which they attain is
the immediate ethical substance； while； in the latter； the end is the consciousness of that substance；
such a consciousness as knows the substance to be its own essential being； and to that extent this
process would be the development of morality （Moralit？t）； a higher state or attitude than the
former （Sittlichkeit）。 But these modes at the same time constitute only one side of the
development of morality； that； namely； which belongs to self…existence； or in which consciousness
cancels its purposes； they do not constitute the side where morality arises out of the substance
itself。 Since these moments cannot yet have the signification of being made into purposes in
opposition to the lost social order （Sittlichkeit）； they hold here no doubt in their simple
uncriticized content； and the end towards which they work is the ethical substance： but since with
our time is more directly associated that form of these moments in which they appear after
consciousness has lost its ethical custom…constituted （sittliches） life； and in the search for it
repeats those forms； they may be represented more after this latter manner of expression。
Self…consciousness； which is as yet merely the notion of mind； takes this path with the specific
characteristic of being to itself the essential reality qua individual mind； and its purpose； therefore；
is to give itself actualization as individual； and to enjoy itself； qua individual； in so doing。
In existing for itself it is aware of itself as the essentially real。 In this character it is the negativity of
the other。 There arises； therefore； within its consciousness an opposition between itself qua
positive and something which no doubt exists； but for it not in the sense of existing substantially。
Consciousness appears sundered into this objective reality found lying at its hand； and the
purpose； which it carries out by the process of cancelling that objectivity； and which it makes the
actual fact instead of the given object。 Its primary purpose； however； is its immediate abstract
existence for itself； in other words seeing itself as this particular individual in another； or seeing
another self…consciousness as itself。 The experience of what the truth of this purpose is； places
self…consciousness on a higher plane； and henceforth it is to itself purpose； in so far as it is at once
universal； and has the law immediately within it。 In carrying out this law of its heart； however； it
learns that here the individual cannot preserve himself； but rather the good can only be performed
through the sacrifice of the individual： and so it passes into Virtue。 The experience which virtue
goes through can be no other than that of finding that its purpose is already implicitly （an sich）
carried out； that happiness lies immediately in action itself； and action itself is the good。 The
principle or notion of this entire sphere of experienceviz。 that 〃thinghood〃 is the independent
self…existence of mindbecomes in the course of this experience an objective fact for
self…consciousness。 In that self…consciousness has found this principle； it is aware of itself as reality
in the sense of directly self…expressing Individuality； which no longer finds any resistance in a
reality opposed to it； and whose object and purpose are merely this function of self…expression。
1。 Viz。 in descriptive observation of nature as such。
2。 Viz。 in observation of living nature； the 〃organic〃。
3。 Viz。 in observation of nature as the external reality of mind； laws of thought； psychology；
physiognomy； phrenology。
4。 The first and succeeding editions read 〃seines〃 Volks： Lasson proposes 〃eines〃。 This seems
correct in the context。
B： Realisation
a
Pleasure & Necessity
SELF…CONSCIOUSNESS； which is aware of being the reality； has its object within itself； but an
object which； at first； is merely its own （für sich）； and is not yet in actual existence。 Existence
stands opposed to it as a reality other than its own； and the aim of self…consciousness consists in
carrying out what it is 〃for itself〃 so as to see itself as another independent being。 This first purpose
is to become conscious； in that other self…consciousness； of itself as an individual； to turn this other
into its own self。 It has the assurance that this other already is essentially itself。
In so far as it has risen from out of the substance of ethical life and the quiescent state of thought；
and attained its conscious independence； it has left behind the law of custom and of substantial
existence； the kinds of knowledge acquired through observation； and the sphere of theory； these
lie behind it as a gray shadow that is just vanishing。 For this latter is rather a knowledge of
something； the independent existence （Fürmichseyn） and actuality of which are other than those
of self…consciousness。 It is not the seemingly divine spirit of universality in knowledge and action；
wherein （all individual） feeling and enjoyment are stilled； that has passed into and fills this new level
of self…consciousness； but the spirit of the earth； a spirit which holds that being alone as true reality
which is the reality of individual consciousness。
It repudiates sense and science
The highest gifts possessed by men…
It has gone over to the devil；
And must be o'erthrown （1）
It plunges thus into life； and carries to its completion the pure individuality in which it appears。 It
does not so much make its own happiness as take it directly and enjoy it。 The grey shades of
science； laws and principles； which alone stand between it and its own reality； vanish like a lifeless
mist that cannot contend against the living certainty of its reality。 It takes to itself life much as a ripe
fruit is plucked； which comes to meet the hand that takes it （2）
Its action is only in one respect an act of Desire； it does not aim at abolishing the objective fact in
its entirety； but only the form of its otherness or objectivity； which is an unreal appearance； for it
holds this to be inherently and implicitly the same reality as its own self。 The sphere in which desire
and its object subsist independently and indifferent towards each other is that of living existence；
the enjoyment of desire cancels this existence； so far as it belongs to the object of desire。 But here
this element； which gives to both separate and distinct actuality； is rather the category； a form of
being which has essentially the character of a presented being。 It （i。e。 the element） is therefore the
consciousness of independenceit may be natural consciousness； or the consciousness
developed into a system of lawswhich preserves the individuals each for himself。 This separation
does not per se