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action； something has been elicited and exposed which was equally well for others or is a real
intent。 In both cases the same thing happens； and only appears to have a different significance by
contrast with that which was accepted and assumed to hold on the matter。 Consciousness finds
both sides to be equally essential moments； and thereby learns what the nature of the 〃fact of the
matter〃； the real intent； is； viz。 that it is neither merely 〃fact〃； which is opposed to action in general
and to individual action； nor action which is opposed to permanence and is the genus independent
of these moments as its species。 Rather it is an essential reality whose existence means the action
of the single individual and of all individuals； and whose action is immediately for others； or is a
〃fact〃； and is only 〃fact〃 in the sense of an action of each and all — the essential reality which is the
essence of all beings （We…sen）； which is spiritual essence。 Consciousness learns that no one of
these moments is subject； but rather gets dissolved in the universal objectified intent。 The moments
of individuality； which were taken as subject one after another by this unreflective incoherent stage
of consciousness； coalesce and concentrate into simple individuality； which qua this； is no less
immediately universal。 The real intent thereby ceases to stand in the relation of a predicate； loses
the characteristic of lifeless abstract universality： it is substance permeated by individuality： it is
subject； wherein is individuality just as much qua individual； or qua this； as qua all individuals： and
it is the universal； which has an existence only as being this action of each and all； and gets an
actual reality in that this consciousness knows it to be its own individual reality； and the reality of
all。 Pure objectified intent is what was characterized above as the 〃category〃 — being which is the
ego； or ego which is being； but in the sense of thought； which is still distinguished from actual
self…consciousness。 Here； however； the moments of actual self…consciousness — both so far as we
call them its content （purpose； action； and reality）； and also in so far as we call them its form
（being…for…self and being…for…another） — are made identical with the bare and simple category
itself； and the category is thereby at the same time the entire content。
1。 It is difficult to find a current English equivalent for this term （die Sache Selbst）。 〃Fact itself〃 or
〃actual fact〃 does not seem to convey much meaning。 It seems best to try to bring out the
significance implied； even though at the sacrifice of literal translation。
b
Reason as Lawgiver
SPIRITUAL essential reality is； in its bare existence； pure consciousness； and also this
self…consciousness。 The originally determinate nature of the individual has lost its positive
significance of being inherently the element and purpose of his activity； it is merely a superseded
moment； while the individual is a self in the sense of a universal self。 Conversely the formal 〃real
intent〃 gets its filling from active self…differentiating individuality； for the distinctions within
individuality compose the content of that universal。 The category is implicit （an sich） as the
universal of pure consciousness； it is also explicit （für sich）； for the self of consciousness is
likewise its moment。 It is absolute being； for that universality is the bare self…identity of being。
Thus what is object for consciousness has （now） the significance of being the true； it is and it holds
good； in the sense of being and holding good by itself as an independent entity （an und für sich
selbst）。 It is the 〃absolute fact〃； which no longer suffers from the opposition of certainty and its
truth； between universal and individual； between purpose and its reality； but whose existence is the
reality and action of self…consciousness。 This 〃fact〃 is therefore the ethical substance； and
consciousness of it is ethical consciousness。 Its object is likewise taken to be the truth； for it
combines self…consciousness and being in a single unity。 It stands for what is absolute； for
self…consciousness cannot and will not again go beyond this object because it is there at home with
itself： it cannot； for the object is all power； and all being： it will not； because the object is its self；
or the will of this self。 It is the real object inherently as object； for it contains and involves the
distinction which consciousness implies。 It divides itself into areas or spheres （Massen） which are
the determinate laws of the absolute reality ＇viz。 the ethical substance＇。 These spheres； however；
do not obscure the notion； for the moments （being； bare consciousness and self） are kept
contained within it — a unity which constitutes the inner nature of these spheres； and no longer lets
these moments in this distinction fall apart from one another。
These laws or spheres （Massen） of the substance of ethical life are directly recognized and
acknowledged。 We cannot ask for their origin and justification； nor is there something else to
search for as their warrant； for something other than this independent self…subsistent reality （an
und für sich seyendes Wesen） could only be self…consciousness itself。 But self…consciousness is
nothing else than this reality； for itself is the self…existence of this reality； which is the truth just
because it is as much the self of consciousness as its inherent nature （sein Ansich）； or pure
consciousness。
Since self…consciousness knows itself to be a moment of this substance； the moment of
self…existence （of independence and self…determination）； it expresses the existence of the law
within itself in the form： 〃the healthy natural reason knows immediately what is right and good〃。 As
healthy reason knows the law immediately； so the law is valid for it also immediately； and it says
directly： 〃this is right and good〃。 The emphasis is on 〃this〃： there are determinate specific laws；
there is the 〃fact itself 〃 with a concrete filling and content。
What is thus given immediately must likewise be accepted and regarded as immediate。 As in the
case of the immediacy of sense…experience； so here we have also to consider the nature of the
existence to which this immediate certainty in ethical experience gives expression — to analyse the
constitution of the immediately existing areas （Massen） of ethical reality。 Examples of some such
laws will show what we want to know； and since we take them in the form of declarations of the
healthy reason knowing them； we； have not； in this connexion； to introduce the moment which has
to be made good in their case when looked at as immediate ethical laws。
〃Every one ought to speak the truth。〃 In this duty； as expressed unconditionally； the condition will
at once be granted； viz。 if he knows the truth。 The command will therefore now run： everyone
should speak the truth； at all times according to his knowledge and conviction about it。 The healthy
reason； this very ethical consciousness which knows immediately what is right and good； will
explain that this condition had all the while been so bound up with that universal maxim that it
meant the command to be taken in that sense。 It thereby admits； however； in point of fact； that in
the very expression of the maxim it eo ipso really violated it。 The healthy reason said： 〃each should
speak the truth〃； it intended； however： 〃he must speak the truth according to his knowledge and
conviction〃。 That is to say； it spoke otherwise than it intended； and to speak otherwise than one
intends means not speaking the truth。 The improved untruth； or inaptitude now takes the form：
〃each must speak the truth according to his knowledge and conviction about it on each occasion〃。
Thereby； however； what was universally necessary and absolutely valid （and this the proposition
wanted to express） has turned round into what is really a complete contingency。 For speaking the
truth is left to the chance whether I know it and can convince myself of it； and there is nothing
more in the statement than that truth and falsehood are to be spoken； just as anyone happens to
know； intend； and understand。 This contingency in the content has universality merely in the
propositional form of the expression； but as an ethical maxim the proposition promises a universal
and necessary content； and thus contradicts itself by the content being contingent。 Finally； if the
maxim were to be improved by saying that the contingency of the knowledge and the conviction as
to the truth should be dropped； and that the truth； too； 〃ought〃 to be known； then this would be a
command which contradicts straightway what we started from。 Healthy reason was at first
assumed to have the immediate capacity of expressing the truth； now； however； we are saying that
it 〃ought〃 to know the truth； i。e。 that it does not immediately know how to express the truth。
Looking at the content； this has dropped out in the demand that we 〃should〃 know the truth； for
this demand refers to knowing in general — 〃we ought to know〃。 What is demanded is； therefore；
strictly speaking； something