a world all by itself and self…contained； but still a world all the same； which it distinguishes from
itself。 Only； since the opposites have appeared at the supreme point of the notion； the next step
will be for them to collide and collapse together and for enlightenment to experience the fruits of its
deeds。
When we looked at the object reached in relation to this entire sphere of spiritual life； we found
the actual world of culture summed up in the vanity of self…consciousness — in independent
self…existence； whose content is drawn from the confusion characteristic of culture； and which is
still the individual notion； not yet the self…conscious （für sich） universal notion。 Returned into itself；
however； that （individual） notion is pure insight — pure consciousness qua pure self or negativity；
just as belief； too； is pure consciousness； qua pure thought or positivity。 Belief finds in that self the
moment that makes it complete； — but； perishing through being thus completed； it is in pure insight
that we now see both moments as absolute Being； which is purely thought…constituted or is a
negative entity； and as matter； which is the positive entity。
（3） Self…Certainty
This completion still lacks that actual reality of self…consciousness； which belongs to the vain and
empty type of consciousness — the world out of which thought raised itself up to itself。 What is
thus wanting is reached in the fact of utility so far as pure insight secures positive objectivity there；
pure insight is thereby a concrete actual consciousness satisfied within itself。 This objectivity now
constitutes its world； and is become the final and true outcome of the entire previous world； ideal
as well as real。 The first world of spirit is the expanded realm of spirit's self…dispersing existence
and of certainty of self in separate individual shapes and forms： just as nature disperses its life in an
endless multiplicity of forms and shapes； without the generic principle of all the forms being present
therein。 The second world contains the generic principle； and is the realm of the ultimate inherent
nature （Ansichseyns） or the essential truth； over against that individual certainty。 The third world；
however； that of the useful； is the truth which is certainty of self as well。 The realm of the truth of
belief lacks the principle of concrete actuality； or of certainty of self in the sense of this individual
self。 But； again； concrete actuality； or certainty of self qua this individual； lacks the ultimate
inherent nature （Ansich）。 In the object of pure insight both worlds are united。 The useful is the
object so far as self…consciousness sees through it； and individual certainty of self finds its
enjoyment （its self…existence） in it； self…consciousness sees into it in this manner； and this insight
contains the true essence of the object （which consists in being something seen through； in other
words； in being for an other）。 This insight is thus itself true knowledge； and self…consciousness
directly finds in this attitude universal certainty of itself as well； has its pure consciousness in this
attitude； in which truth as well as immediateness and actuality are united。 Both worlds are
reconciled and heaven is transplanted to the earth below。
1。 The outcome is at once positive and negative…materialism and agnosticism： on the secular side； it
is pure utilitarianism。
2。 Cp。 Schopenhauer： 〃The absolute without predicates is just matter。〃
III
Absolute Freedom & Terror （1）
CONSCIOUSNESS has found its notion in the principle of utility。 But that notion is partly an
object still； partly； for that very reason； still a purpose； of which consciousness does not yet find
itself to be immediately possessed。 Utility is still a predicate of the object； not a subject； not its
immediate and sole actuality。 It is the same thing that appeared before when we found that
self…existence （being…for…self） had not yet shown itself to be the substance of the remaining
moments； a process by which the useful would be directly nothing else than the self of
consciousness and this latter thereby in its possession。
This revocation of the form of objectivity which characterizes the useful has； however； already
taken effect implicitly； and as the outcome of this immanent internal revolution there comes to light
the actual revolution of concrete actuality； the new mode of conscious life…absolute freedom。
This is so because in point of f act there is here no more than an empty semblance of objectivity
separating self…consciousness from actual possession。 For； in part； all the validity and permanence
of the various specific members of the organization of the world of actuality and belief have as a
whole returned into this simple determination； as into their ground and their indwelling spirit： in
part； however； this organized world has nothing peculiarly its own left for itself； it is instead pure
metaphysics pure notion or knowledge of self…consciousness。 That is to say； from the whole and
complete being of the useful qua object consciousness recognizes that its inherent nature； its
being…in…itself； is essentially a being for another； mere being…in…itself since it is self…less； is ultimately
and in truth a passive entity； or something that is for another self。 The object； however； is present
to consciousness in this abstract form of purely inherent being； of pure being…in…itself； for
consciousness is the activity of pure insight； the separate moments of which take the pure form of
notions。
Self…existence； being…for…self； however； into which being for another returns； in other words the
self； is not a self of what is called object； a self all its own and different from the ego： for
consciousness qua pure insight is not an individual self； over against which the object； in the sense
of having a self all its own； could stand； but the pure notion； the gazing of the self into self； the
literal and absolute seeing itself doubled。 The certainty of itself is the universal subject； and its
notion knowing itself is the essential being of all reality。 If the useful was merely the shifting change
of the moments； without returning into its own proper unity； and was still hence an object for
knowledge to deal with； then it ceases to be this now。 For knowing is itself the process and
movement of those abstract moments； it is the universal self； the self of itself as well as of the
object； and； being universal； is the unity of this process； a unity that returns into itself。
This brings on the scene spirit in the form of absolute freedom。 It is the mode of self…consciousness
which clearly comprehends that in its certainty of self lies the essence of all the component spiritual
spheres of the concrete sensible as well as of the supersensible world； or； conversely； that
essential being and concrete actuality consist in the knowledge consciousness has of itself。
It is conscious of its pure personality and with that of all spiritual reality； and all reality is solely
spirituality； the world is for it absolutely its own will； and this will is universal will。 And further； this
will is not the empty thought of will； which is constituted by giving a silent assent； or an assent
through a representative； a mere symbol of willing； it is concretely embodied universal will； the will
of all individuals as such。 For will is in itself the consciousness of personality； of every single one；
and it has to be as this true concrete actual as self…conscious essential being of each and every
personality； so that each single and undivided does everything； and what appears as done by the
whole is at once and consciously the deed of every single individual。
This undivided substance of absolute freedom puts itself on the throne of the world； without any
power being able to offer effectual resistance。 For since in very truth consciousness is alone the
element which furnishes spiritual beings or powers with their substance； their entire system； which
is organized and maintained through division into separate spheres and distinct wholes； has
collapsed into a single whole； when once the individual consciousness conceives the object as
having no other nature than that of self…consciousness itself； or conceives it to be absolutely the
notion。 What made the notion an existential object was the distinguishing it into separate and
separately subsisting spheres； when； however； the object becomes a notion there is nothing fixedly
subsisting left in it； negativity has pervaded all its moments。 It exists in such a way that each
individual consciousness rises out of the sphere assigned to it； finds no longer its inmost nature and
function in this isolated area； but grasps itself as the notion of will； grasps all the various spheres as
the essential expression of this will； and is in consequence only able to realize itself in a work which
is a work of the whole。 In this absolute freedom all social ranks or classes； which are the
component spiritual factors into which the whole is differentiated； are effaced and annulled； the
individual consciousness that belonged to any such group and exercised its will and found its
fulfilment there； has removed the barriers confining it； its purpose is the universal purpose； its
language universal law； its work universal achievement。
The object and the element distinguished have here lost the meaning of utility； which was a
predicate of all real being； consciousness does not commence its process with the object as a sort
of alien element after dealing with which it then and only then returns into itself ； the object is for it
consciousness itself。 The opposition thus consists solely in the distinction of individual and universal
consciousness。 But the individual itself is directly on its own view that which had merely the
semblance of opposition； it is universal consciousness and will。 The remote beyond that lies remote
from this its actual reality； hovers over the corpse of the vanished independence of what is real or
believed to be； and hovers there merely as an exhalation of stale gas； of the empty être suprême。