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comes to no durable subsistence。 Just as was the case in Scepticism； the formalism of 〃right〃 is；
thus； by its very conception； without special content； it finds at its hand the fact of 〃possession；〃 a
fact subsisting in multiplicity； and imprints thereon the abstract universality； by which it is called
〃property〃the same sort of abstraction as Scepticism made use of。 But while the reality so
determined is in Scepticism called a mere appearance； 〃mere semblance〃； and has merely a
negative value； in the case of right it has a positive significance。 The negative value in the former
case consists in the real having the meaning of self qua thought； qua inherent universal； the positive
significance in the latter case； however； consists in its being mine in the sense of the category； as
something whose validity is admitted； recognized； and actual。 Both are the same abstract universal；
The actual content； the proper value of what is 〃mine〃…whether it be an external possession； or
again inner riches or poverty of mind and character…is not contained in this empty form and does
not concern it。 The content belongs； therefore； to a peculiar specific power； which is something
different from the formal universal； is chance and caprice。 Consciousness of right； therefore； even
in the very process of making its claim good； experiences the loss of its own reality； discovers its
complete lack of inherent substantiality； and to describe an individual as a 〃person〃 is to use…an
expression of contempt。
3。 The Lord of the World ； the Absolute Person
The free and unchecked power possessed by the content takes determinate shape in this way。 The
absolute plurality of dispersed atomic personalities is； by the nature of this characteristic feature；
gathered at the same time into a single centre； alien to them and just as devoid of the life of spirit
（geistlos）。 That central point is； in one respect； like the atomic rigidity of their personality； a merely
single reality； but in contrast to their empty singleness； it has the significance of the entire content；
and hence is taken to be the essential element； while again； in contrast to their pretended absolute；
but inherently insubstantial； reality it is the universal power； and absolute actuality。 This 〃lord and
master of the world〃 takes himself in this way to be the absolute person； comprising at the same
time all existence within himself； for whom there exists no higher type of spirit。 He is a person： but
the solitary single person who has taken his stand confronting all。 These all constitute and establish
the triumphant universality of the one person； for the single being； as such； is truly what it is only
qua universal plurality of single units： cut off from this plurality； the solitary and single self is； in fact；
a powerless and unreal self。 At the same time； it is the consciousness of the content which is
antithetically opposed to that universal personality。 This content； however； when liberated from its
negative power； means chaos of spiritual powers；； which； when let loose； become elemental
independent agencies； break out into wild extravagances and excesses； and fall on one another in
mad destruction。 Their helpless self…consciousness is the powerless inoperative enclosure and the
arena of their chaotic tumult。 But this master and lord of the world； aware of his being the sum and
substance of all actual powers； is the titanic self…consciousness； which takes itself to be the living
God。 Since； however； he exists merely qua formal self； which is unable to tame and subdue those
powers； his procedure and his self…enjoyment are equally titanic excess。（3）
The lord of the world becomes really conscious of what he isviz。 the universal might of
actualityby that power of destruction which he exercises against the contrasted selfhood of his
subjects。 For his power is not the spiritual union and concord in which the various persons might
get to know their own self…consciousness。 Rather they exist as persons separately for themselves；
and all continuity with others is excluded from the absolute punctual atomicity of their nature。 They
are； therefore； in a merely negative relation； a relation of exclusion both to one another
and to him； who is their principle of connexion or continuity。 Qua this continuity； he is the essential
being and content of their formal naturea content； however； foreign to them； and a being hostile
in character； which abolishes just what they take； to be their very essence； viz。 bare self…existence
without any content； mere empty independent existence each on its own account。 And； again； qua
the continuity of their personality； he destroys this very personality itself。 Juridical personality thus
finds itself； rather； without any substance of its own； since content alien to it is imposed on it and
holds good within it…and does so there； because such content is the reality of that type of
personality。 On the other hand the passion for destroying and turning over everything on this unreal
field gains for itself the consciousness of its complete supremacy。 But this self is sheer devastation；
and hence is merely beside itself； and is indeed the very abandonment and rejection of its own
self…consciousness。
Such； then； is the constitution of that aspect in which self…consciousness qua absolute being is
actual。 The consciousness； however； that is driven back into itself out of this actuality； thinks this
its insubstantiality； makes it an object of thought。 Formerly we saw the stoical independence of
pure thought pass through Scepticism and find its true issue in the 〃unhappy consciousness〃…the
truth about what constitutes its inherent and explicit nature； its final meaning。 If this knowledge
appeared at that stage merely as the one…sided view of a consciousness qua consciousness； here
the actual truth of that view has made its appearance。 The truth consists in the fact that this
universal accepted objectivity of self…consciousness is reality estranged from it。 This objectivity is
the universal actuality of the self； but this actuality is directly the perversion of the self as well…it is
the loss of its essential being。 The reality of the self that was not found in the ethical world； has
been gained by its reverting into the 〃person〃。 What in the case of the former was all harmony and
union； comes now on the scene； no doubt in developed form； but self…estranged。
1。 Reading 〃selbstbewusstlose〃 （1st ed。）。
2。 v。 p。 229 ff。
3。 Cp。 with the above Hobbes' Leviathan。 The historical reference here is to the 〃apotheosis〃 of
the Roman Emperors。
B
The Spirit in Self…Estrangement —
The Discipline of Culture and Civilisation （2）
The ethical substance preserved and kept opposition enclosed within its simple conscious life； and
this consciousness was in immediate unity with its own essential nature。 That nature has therefore
the simple characteristic of something merely existing for the consciousness which is directed
immediately upon it； and whose 〃custom〃 （Sitte） it is。 Consciousness does not take itself to be
particular excluding self； nor does the substance mean for it an existence shut out from it； with
which it would have to establish its identity only through estranging itself and thus at the same time
have to produce that substance。 But that spirit； whose self is absolutely insular； absolutely discrete；
finds its content over against itself in the form of a reality that is just as impenetrable as itself； and
the world here gets the characteristic of being something external； negative to self…consciousness。
Yet this world is a spiritual reality； it is essentially the fusion of individuality with being。 This its
existence is the work of self…consciousness； but likewise an actuality immediately present and alien
to it； which has a peculiar being of its own； and in which it does not know itself。 This reality is the
external element and the free content（1） of the sphere of legal right。 But this external reality； which
the lord of the world of legal right takes control of； is not merely this elementary external entity
casually lying before the self； it is his work； but not in a positive sense； rather negatively so。 It
acquires its existence by self…consciousness of its own accord relinquishing itself and giving up its
essentiality； the condition which； in that waste and ruin which prevail in the sphere of right； the
external force of the elements let loose seems to bring upon self…consciousness。 These elements by
themselves are sheer ruin and destruction； and cause their own overthrow。 This overthrow；
however； this their negative nature； is just the self； it is their subject； their action； and their process。
Such process and activity again； through which the substance becomes actual； are the
estrangement of personality； for the immediate self； i。e。 the self without estrangement and holding
good as it stands； is without substantial content； and the sport of these raging elements。 Its
substance is thus just its relinquishment； and the relinquishment is the substance； i。e。 the spiritual
powers forming themsel