this knowledge is； in virtue of its identity with itself； just what is inherently essential。 This inherent
being gets also separated in consciousness from that direct and immediate unity with self…existence：
so contrasted and opposed； it is objective being； it is being for something else。
Duty itself now； qua duty deserted by the self； is known to be merely a moment； it has ceased to
mean absolute being； it has become degraded to something which is not a self； does not exist on
its own account； and is thus what exists for something else。 But this existing…for…something…else
remains an essential moment just for the reason that self； qua consciousness；
constitutes and establishes the opposition between existence…for…self and existence…for…another；
and now duty essentially means something immediately actual； and is no longer a mere abstract
pure consciousness。
This existence for something else is； then； the inherently essential substance distinguished from the
self。 Conscience has not given up pure duty； the abstract implicit essence： pure duty is the essential
moment of relating itself； qua universality； to others。 Conscience is the common element of distinct
self…consciousnesses； and this is the substance in which the act secures subsistence and reality； the
moment of being recognized by others。 The moral self…consciousness does not possess this
moment of recognition； of pure consciousness which has definite existence； and on that account
really does not 〃act〃 at all； does not effectually actualize anything。 Its inherent nature is for it either
the abstract unreal essence； or else existence in the form of a reality which has no spiritual
character。 The actual reality of conscience； however； is one which is a self； i。e。 an existence
conscious of itself； the spiritual element of being recognized。 Doing something is； therefore； merely
the translation of its individual content into that objective element where it is universal and is
recognized； and this very fact； that the content is recognized； makes the deed an actuality。 The
action is recognized and thereby real； because the actual reality is immediately bound up with
conviction or knowledge； or； in other words； knowledge of one's purpose is immediately and at
once the element of existence； is universal recognition。 For the essence of the act； duty； consists in
the conviction conscience has about it。 This conviction is just the inherent principle itself； it is
inherently universal self…consciousness — in other words； is recognition and hence reality。 The
result achieved under conviction of duty is therefore directly one which has substantial solid
existence。 Thus； we hear nothing more there about good intention not coming to anything definite；
or about the good man faring badly。 What is known as duty is carried out completely and
becomes an actual fact； just because what is dutiful is the universal for all self …consciousnesses；
that which is recognized； acknowledged； and thus objectively is。 Taken separately and alone；
however； without the content of self； this duty is existence…for…another； the transparent element；
which has merely the significance of an unsubstantial essential factor in general。
If we look back on the sphere where spiritual reality first made its appearance； we find that the
principle involved was that the utterance of individuality is the absolutely real； the ultimately
substantial。 But the shape which； in the first instance； gave expression to this principle； was the
〃honest consciousness〃（2） which was occupied and concerned with abstract 〃fact itself〃。 This 〃fact
itself〃 was there a predicate。 In conscience； however； it is for the first time a Subject； which has
affirmed within it all aspects of consciousness； and for which all these moments； substantiality in
general； external existence； and essence of thought； are contained in this certainty of itself。 The
〃fact itself〃 has substantiality in general in the ethical order （Sittlichkeit）； external existence in
culture； self …knowing essence of thought in morality； and in conscience it is the Subject； which
knows these moments within itself。 While the 〃honest consciousness〃 is for ever grasping merely
the bare and empty 〃fact itself〃； conscience； on the other hand； secures the〃fact itself 〃 in its
fullness； a fullness which conscience of itself supplies。 Conscience has this power through its
knowing the moments of consciousness as moments； and controlling them because it is their
negative essential principle。
When conscience is considered in relation to the single features of the opposition which appears in
action； and when we consider its consciousness regarding the nature of those features； its attitude
towards the reality of the situation where action has to take place is； in the first instance； that of
knowledge。 So far as the aspect of universality is present in such knowledge； it is the business of
conscientious action qua knowledge； to compass the reality before it in an unrestricted exhaustive
manner； and thus to know exactly the circumstances of the case； and give them due consideration。
This knowledge； however； since it is aware of universality as a moment； is in consequence a kind
of knowledge of these circumstances which is conscious all the while of not embracing them； is
conscious of not being conscientious in its procedure。 The genuinely universal and pure relation of
knowledge would be one towards something not opposed； a relation to itself。 But action through
the opposition essentially implied in action is related to what negates consciousness； to a reality
existing per se。 This reality — being； as contrasted with the simple nature of pure consciousness；
the absolute other； multiplicity per se — is a sheer plurality of circumstances which breaks up
indefinitely and spreads in all directions — backwards into their conditions； sidewards in their
associations； forwards in 》
Transfer interrupted！
scientious mind is aware of this nature； of 〃the fact〃 and of its relation thereto； and knows it is not
acquainted to the full and complete extent require with the situation in which its action takes place；
and knows that its pretence of conscientiously weighing and considering all the circumstances is
futile。 This acquaintance with and consideration of all the circumstances； however； are not entirely
absent： but they are merely present as a moment； as something which is only for others： and the
conscientious mind holds its incomplete knowledge to be sufficient and complete； because it is its
own knowledge。
In a similar way the process is constituted in connexion with the universality of the essential
principle； that is； with the characterization of the content as determined through pure
consciousness。 Conscience； when it goes on to act； takes up a relation to the various sides of the
case。 The case breaks up into separate elements； and the relation of pure consciousness towards it
does the same： whereby the multiplicity characteristic of the case becomes a multiplicity of duties。
Conscience knows that it has to select and decide amongst them； for none of them specifically； in
its content； is an absolute duty； only pure duty is so。 But this abstract entity has； in its realization；
come to denote self…conscious ego。 Spirit certain of itself is at rest within itself in the form of
conscience； and its real universality； its duty； lies in its pure conviction concerning duty。 This pure
conviction as such is as empty as pure duty； pure in the sense that nothing within it； no definite
content； is duty。 Action； however； has to take place； the individual must determine to do something
or other； and spirit which is certain of itself； in which the inherent principle has attained the
significance of self…conscious ego； knows it has this determination； this specific content； in the
immediate certainty of its own self。 This certainty； being a determination and a content； is 〃natural〃
consciousness； i。e。 the various impulses and inclinations。
（1） Conscience as the freedom of the self within itself； The Reality of Duty：
conviction
Conscience admits no content as absolute for it； because it is absolute negativity of all that is
definite。 It determines from itself alone。 The circle of the self； however； within which
determinateness as such falls； is so…called 〃sensibility〃： in order to get a content out of the
immediate certainty of self ； there is no other element to be found except sensibility。
Everything that in previous modes of experience was presented as good or bad； law and right； is
something other than immediate certainty of self； it is a universal； which is now a relative entity； an
existence…for…another。 Or； looked at otherwise； it is an object which； while connecting and relating
consciousness with itself； comes between consciousness and its own propel truth； and instead of
that object being the immediacy of consciousness； it rather cuts consciousness off from itself。
For conscience； however； certainty of self is the pure； direct； and immediate truth： and this truth is
thus its immediate certainty of self presented as content； i。e。 its truth is altogether the caprice of the
individual； and the accidental content of his unconscious natural existence ＇his sensibility＇。
This content at the same time passes for essential moral reality； for duty。 For pure duty； as was
found when testing and examining laws；（3） is utterly indifferent to every content； and gets along
with any。 Here it has at the same time the essential form of self…existence； of existing on its own
account： and this form of individual conviction is nothing else than the sense of the emptiness Of
pure duty； and the consciousness that this is merely a moment； that its substantiality is a predicate
which finds its subject in the individual； whose caprice gives pure duty content； can connect every
content with this form； and attach its feeling of conscientiousness to any content。
An individual increases his property in a certain way。 It is a duty that each should see to the
maintenance of himself and family； and no less ensure the possibility of his being serviceable to his
neighbours and of