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realization consists solely in cancelling and transcending the natural self。 The original
determinateness of its nature is； therefore； reduced to a matter of quantity； to a greater or less
energy of will； a non…essential principle of distinction。 But purpose and content of the self belong to
the universal substance alone； and can only be something universal。 The specific particularity of a
given nature； which becomes purpose and content； is something powerless and unreal： it is a 〃kind
of being〃 which exerts itself foolishly and in vain to attain embodiment： it is the contradiction of
giving reality to the bare particular； while reality is； ipso facto； something universal。 If； therefore；
individuality is falsely held to consist in particularity of nature and character； then the real world
contains no individualities and characters； individuals are all alike for one another； the pretence
（vermeint） of individuality in that case is precisely the mere presumptive （gemeint） existence
which has no permanent place in this world where only renunciation of self and； therefore； only
universality get actual reality。 What is presumed or conjectured to be （Das Gemeinte） passes；
therefore； simply for what it is； for a kind of being。 〃Kind〃 is not quite the same as Espèce；（3） 〃the
most horrible of all nicknames； for it signifies mediocrity； and denotes the highest degree of
contempt〃。（4） 〃A kind〃 and 〃to be good of its kind〃 are German expressions； which add an air of
honesty to this meaning； as if it were not so badly meant and intended after all； or which； indeed；
do not yet involve a clear consciousness of what 〃kind〃 and what culture and reality are。
That which； in reference to the single individual； appears as his culture； is the essential moment of
spiritual substance as such； viz。： the direct transition of its ideal； thought…constituted； universality
into actual reality； or otherwise put； culture is the single soul of this substance； in virtue of which the
essentially inherent （Ansich） becomes something explicitly acknowledged； and assumes definite
objective existence。 The process in which an individuality cultivates itself is； therefore； ipso facto；
the development of individuality qua universal objective being； that is to say； it is the development
of the actual world。 This world； although it has come into being by means of individuality； is in the
eyes of self…consciousness something that is directly and primarily estranged； and； for
self…consciousness； takes on the form of a fixed； undisturbed reality。 But at the same time
self…consciousness is sure this is its own substance； and proceeds to take it under control。 This
power over its substance it acquires by culture； which； looked at from this aspect； appears as
self…consciousness making itself conform to reality； and doing so to the extent permitted by the
energy of its original character and talents。 What seems here to be the individual's power and
force； bringing the substance under it； and thereby doing away with that substance is the same
thing as the actualization of the substance。 For the power of the individual consists in conforming
itself to that substance； i。e。 in emptying itself of its own self； and thus establishing itself as the
objectively existing substance。 Its culture and its own reality are； therefore； the process of making
the substance itself actual and concrete。
The self is conscious of being actual only as transcended； as cancelled。（5） The self does not here
involve the unity of consciousness of self and object； rather this object is negative as regards the
self。 By means of the self qua inner soul of the process； the substance is so moulded and worked
up in its various moments； that one opposite puts life into the other； each opposite； by its alienation
from the other； gives the other stability； and similarly gets stability from the other。 At the same time；
each moment has its own definite nature； in the sense of having an insuperable worth and
significance； and has a fixed reality as against the other。 The process of thought fixes this distinction
in the most general manner possible； by means of the absolute opposition of 〃good〃 and 〃bad〃；
which are poles asunder and can in no way become one and the same。 But the very soul of what is
thus fixed consists in its immediate transition to its opposite； existence consists really in transmuting
each determinate element into its opposite； and it is only this estrangement that constitutes the
essential nature and the preservation of the whole。 We must now consider this process by which
the moments are thus made actual and give each other life； the alienation will be found to alienate
itself； and the whole thereby will take all its contents back into the ultimate principle it implies
（seinen Begriff）。
At the outset we must deal with the simple substance itself in its immediate unconscious
organization of its moments； they exist there； but are lifeless； their soul is wanting。 We have here
something like what we find in nature。 Nature； we find； is resolved and spread out into separate
and general elements — air； water； fire； earth。 Of these air is the unchanging factor； purely universal
and transparent； water； the reality that is for ever being resolved and given up； fire； their animating
unity which is ever dissolving opposition into unity； as well as breaking up their simple unity into
opposite constituents： earth is the tightly compact knot of this articulated whole； the subject in
which these realities are； where their processes take effect； that which they start from and to
which they return。 In the same way the inner essential nature； the simple life of spirit that pervades
self…conscious reality； is resolved； spread out into similar general areas or masses； spiritual masses
in this case； and appears as a whole organized world。 In the case of the first mass it is the
inherently universal spiritual being； self…identical； in the second it is self…existent being； it has
become inherently self…discordant； sacrificing itself； abandoning itself； the third which takes the
form of self…consciousness is subject； and possesses in its very nature the fiery force of dissolution。
In the first case it is conscious of itself； as immanent and implicit； as existing per se； in the second it
finds independence； self…existence （Fürsichseyn） developed and carried out by means of the
sacrifice of what is universal。 But spirit itself is the self…containedness and self…completeness of the
whole； which splits up into substance qua constantly enduring and substance qua self…sacrificing；
and which at the same time resumes substance again into its own unity； a whole which is at once a
flame of fire bursting out and consuming the substance； as well as the abiding form of the
substance consumed。 We can see that the areas of spiritual reality here referred to correspond to
the Community and the Family in the ethical world； without； however； possessing the native
indwelling spirit which the latter have。 On the other hand； while destiny is alien to this spirit； here
self …consciousness is and knows itself to be the real power underlying them。
We have now to consider these separate members of the whole； in the first instance as regards the
way they are presented qua thoughts； qua essential inherent entities falling within pure
consciousness； and also secondly as regards the way they appear as objective realities in concrete
conscious life。
（a） Goodness and Badness ： State…power and Wealth
In the first form； the simplicity of content found in pure consciousness； the first member； being the
self…identical； immediate and unchanging nature of every consciousness is the Good： — the
independent spiritual power inherent in the essence； alongside which the activity of the mere
self…existent consciousness is only by…play。 Its other is the passive spiritual being； the universal so
far as it parts with its own claims； and lets individuals get in it the consciousness of their particular
existence； it is a state of nothingness； a being that is null and void； the Bad。 This absolute break…up
of the real into these disjecta membra is itself a permanent condition； while the first member is the
foundation； starting…point； and result of individuals； which are there purely universal； the second
member； on the other hand； is a being partly sacrificing itself for another； and； on that very
account； is partly their incessant return to self qua individual； and their constant development of a
separate being of their own。
But； secondly； these bare ideas of Good and Bad are similarly and immediately alienated from one
another； they are actual； and in actual consciousness appear as moments that are objective。 In this
sense the first state of being is the Power of the State； the second its Resources or Wealth。 The
state…power is the simple spiritual substance； as well as the achievement of all； the absolutely
accomplished fact； wherein individuals find their essential nature expressed； and where their
particular existence is simply and solely a consciousness of their own universality。 It is likewise the
achievement and simple result from which the sense of