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In that it gives expression to this moment of its own conscious destruction； and thereby expresses
the result of its experience； it shows itself to be this inner perversion of itself； to be consciousness
gone crazy； its own essence being immediately not essence； its reality immediately unreality。
The madness here cannot be taken to mean that in general something unessential is regarded as
essential； something unreal as real； so that what for one is essential or actual might not be so for
another； and thus the consciousness of real and of unreal； or of essential and unessential； would fall
apart。 If something in point of fact is real and essential for consciousness in general； but for me is
not so； then； in being conscious of its nothingness； I have； since I am consciousness in general； at
the same time the consciousness of its reality； and since they both are fixed and rooted within me；
this is a union which is madness in general。 In this state； however； there is only an object deranged
for consciousnessnot consciousness as such within itself and for itself。 But in the result of the
process of experience； which has here come about； consciousness is in its law aware of its self as
this individual reality； and at the same time； since precisely this same essential facts this same
reality； is estranged from it； it is qua self…consciousness； qua absolute realtyaware of its
unreality。 In other words； both aspects are held by it in their contradiction to be directly its
essence； which is thus in its utmost being distracted。
The heartthrob for the welfare of mankind passes therefore into the rage of frantic self…conceit；
into the fury of consciousness to preserve itself from destruction； and to do so by casting out of its
life the perversion which it really is； and by straining to regard and to express that perversion as
something else。 The universal ordinance and law it； therefore； now speaks of as an utter distortion
of the law of its heart and of its happiness； a perversion invented by fanatical priests； by riotous；
revelling despots and their minions； who seek to indemnify themselves for their own degradation
by degrading and oppressing in their turna distortion practised to the nameless misery of deluded
mankind。
Consciousness in this its frenzy proclaims individuality to be deranging； mad； and perverted； but
this is an alien and accidental individuality。 It is the heart； however； or the particular consciousness
immediately seeking to be universal； that is thus raving and perverted； and the outcome of its
action is merely that this contradiction comes to its consciousness。 For the truth in its view is the
law of its heart； something merely intended； which has not stood the test of time as the permanent
ordinance has done； but rather is overthrown； as time indeed discloses。 This its law ought to have
reality： herein the law qua reality； qua valid ordinance； is for it purpose and essential nature； but
that reality； that very law as valid ordinance； is at once and at the same time for it nothingness and
void。
Similarly its own reality； itself as individual consciousness； is in its view the essential truth。 Its
purpose； however； is to establish that particularity as existent。 It thus in the first instance rather
takes its self qua notindividual to be the truly real； or its self is purpose in the sense of law； and
hence precisely a universality； which its self is held to be as object for its consciousness。 This its
notion comes by its own act to be its object。 Its （individual） self is thus discovered to be unreal；
and unreality it finds out to be its reality。 It is thus not an accidental and alien individuality； but just
this particular 〃heart〃； which is in every respect inherently perverted and perverting。
Since； however； the directly universal individuality is that which is perverted and perverting； this
universal ordinance； being the law of all hearts； and so of the perverted consciousness； is no less
itself in its very nature the perverted element； as indeed raging frenzy declared。 On the one hand
this ordinance proves itself to be a law for all hearts； by the resistance which the law of one heart
meets with from other individuals。 The accepted and established laws are defended against the law
of a single individual because they are not empty necessity； unconscious and dead； but are spiritual
substance and universality； in which those in whom this spiritual substance is realized live as
individuals； and are conscious of their own selves。 Hence； even when they complain of this
ordinance； as if it went contrary to their own inmost law； and maintain in opposition to it the claims
of the 〃heart〃； in point of fact they inwardly cling to it as being their essential nature； and if they are
deprived of this ordinance； or put themselves outside the range of its influence； they lose
everything。 Since； then； it is precisely in this that the reality and power of public ordinance consist；
the latter appears as the essence； self…identical and everywhere alive； and individuality appears as
its form。
On the other hand； however； this ordinance is the sphere of perversion。 For in that this ordinance
is the law of all hearts； in that all individuals are immediately this universal； it is a reality which is
only that of self…existing individuality； i。e。 of the heart。 When consciousness therefore sets up the
law of its heart； it finds itself resisted by others because it conflicts with the equally individual laws
of their heart； and the latter in opposing it are doing nothing else but setting up in their turn and
making valid their own law。 The universal here presented； therefore； is only a universal resistance
and struggle of all against one another； in which each makes good his own individuality； but at the
same time does not come off successfully； because each individuality meets with the same
opposition； and each is reciprocally dissipated by the others。 What appears as public ordinance is
thus this state of war of each against all； in which every one for himself wrests what he can；
executes even…handed justice upon the individual lives of others； and establishes his own individual
existence； which in its turn vanishes at the hands of others。 We have here the Course of the
World； the mere semblance of a constant regular trend； which is only a pretence of universality；
and whose content is rather the meaningless insubstantial sport of setting up individual beings as
fixed and stable； and then dissipating them。
If we put both sides of the universal ordinance over against one another and consider them； we
see that this later universality has for its content restless individuality； which regards opinion or
mere individualism as law； the real as unreal； and the unreal as real。 That universality is； however；
at the same time the side of realization of the ordinance； for to it belongs the independent
self…existence （Fürsichseyn） of individuality。 The other side is the universal in the sense of stable
passive essence； but； for that very reason； the universal is only something inner； which is not
indeed absolutely non…existent； but still not an actual reality and can itself only become actual by
cancelling the individuality； that has presumed to claim actuality。 This type of consciousness； which
becomes aware of itself in the law； which finds itself in what is inherently true and good not as
mere individual； but only as essentially real； and which knows individuality to be what is perverted
and perverting； and hence feels bound to surrender and sacrifice individualism of
consciousness…this type of consciousness is Virtue。
c
Virtue & the Course of the World
＇＇Translator's comments： The mood of moral sentimentalism is reduced to confusion and
contradiction： but the subjective individualism in which it is rooted is not yet eradicated。
Individualism now takes refuge in another attitude which claims to do greater justice to the inherent
universality of rational self…realization； but yet clings to its particular individuality as an inalienable
possession。 It now tries to make the realization of universal purposes in the shape of the Good
depend solely on its own activity； the objective sphere in which the good is to be carried out being
regarded as at once external to its ends； opposing its activity； and yet requiring these ends to be
carried out in order to have any moral significance。 Individualism looks on the good as its private
perquisite； and makes a personal merit and glory out of its action in carrying out the good。 This
external realm is the 〃Course of the World〃 which in itself is thought to contain no goodness； and
which only gets a value if the good is realized in it。 The world's course is thus to owe its goodness
to the efforts of the individual。 A struggle ensues； for the situation is contradictory； and the issue of
the struggle goes to prove that the individual is not the fons etorigo boni； that goodness does not
await his efforts； and that in fact the course of the world is at heart good； the soul of the world is
righteous。
The attitude analysed here is that of abstract moral idealism； the mood of moral strenuousness； the
mo