merely one that is ideally imagined。 The hero is himself the spokesman； and the representation
given brings before the audience — who are also spectators … self…conscious human beings； who
know their own rights and purposes； the power and the will belonging to their specific nature； and
who know how to state them。 They are artists who do not express with unconscious na？veté and
naturalness the merely external aspect of what they begin and what they decide upon； as is the
case in the language accompanying ordinary action in actual life； they make the very inner being
external； they prove the righteousness of their action； and the 〃pathos〃 controlling them is soberly
asserted and definitely expressed in its universal individuality； free from all accident of
circumstance and the particular peculiarities of personalities。 Lastly； it is in actual human beings that
these characters get existence； human beings who impersonate the heroes； and represent them in
actual speech； not in the form of a narrative； but speaking in their own person。 Just as it is essential
for a statue to be made by human hands； so is the actor essential to his mask — not as an external
condition； from which； artistically considered； we have to abstract； or so far as abstraction must
certainly be made； we thereby state just that art does not yet contain in it the true and proper self。
The general ground； on which the movement of these shapes produced from the notion takes
place； is the consciousness expressed in the imaginative language of the Epic； where the detail of
the content is loosely spread out with no unifying self。 It is the commonalty in general； whose
wisdom finds utterance in the Chorus of the Elders； in the powerlessness of this chorus the
generality finds its representative； because the common people itself compose merely the positive
and passive material for the individuality of the government confronting it。 Lacking the power to
negate and oppose； it is unable to hold together and keep within bounds the riches and varied
fullness of divine life； it allows each individual moment to go off its own way； and in its hymns of
honour and reverence praises each individual moment as an independent god； now this god and
now again another。 Where； however； it detects the seriousness of the notion； and perceives how
the notion marches onward shattering these forms as it goes along； and where it comes to see how
badly its praised and honoured gods come off when they venture on the ground where the notion
holds sway； — there it is not itself the negative power interfering by action； but keeps itself within
the abstract selfless thought of such power； confines itself to the consciousness of alien and
external destiny； and produces the empty wish to tranquillize； and feeble ineffective talk intended
to appease。 In its terror before the higher powers； which are the immediate arms of the substance；
in its terror before their struggle with one another； and before the simple self of that necessity；
which crushes them as well as the living beings bound up with them； in its compassion for these
living beings； whom it knows at once to be the same with itself — it is conscious of nothing but
ineffective horror of this whole process； conscious of equally helpless pity； and； as the end of all；
the mere empty peace of resignation to necessity； whose work is apprehended neither as the
necessary act of the character； nor as the action of the absolute Being within itself。
Spirit does not appear in its dissociated multiplicity on the plane of this onlooking consciousness
＇the chorus＇； the indifferent ground； as it were； on which the presentation takes place； it comes on
the scene in the simple diremption of the notion。 Its substance manifests itself； therefore； merely
torn asunder into its two extreme powers。 These elementary universal beings are； at the same time；
self…conscious individualities — heroes who put their conscious life into one of these powers； find
therein determinateness of character； and constitute the effective activity and reality of these
powers。 This universal individualization descends again； as will be remembered； to the immediate
reality of existence proper； and is presented before a crowd of spectators； who find in the chorus
their image and counterpart； or rather their own thought giving itself expression。
The content and movement of the spirit； which is； object to itself here； have been already
considered as the nature and realization of the substance of ethical life。 In its form of religion spirit
attains to consciousness about itself； or reveals itself to its consciousness in its purer form and its
simpler mode of embodiment。 If； then； the ethical substance by its very principle broke up； as
regards its content； into two powers — which were defined as divine and human law； law of the
nether world and law of the upper world； the one the family； the other state sovereignty； the first
bearing the impress and character of woman； the other that of man — in the same way； the
previously multiform circle of gods； with its wavering and unsteady characteristics； confines itself to
these powers； which owing to this feature are brought closer to individuality proper。 For the
previous dispersion of the whole into manifold abstract forces； which appear hypostatized； is the
dissolution of the subject which comprehends them merely as moments in its self； and individuality
is therefore only the superficial form of these entities。 Conversely； a further distinction of characters
than that just named is to be reckoned as contingent and inherently external personality。
At the same time； the essential nature ＇in the case of ethical substance＇ gets divided in its form； i。e。
with respect to knowledge。 Spirit when acting； appears； qua consciousness； over against the
object on which its activity is directed； and which； in consequence； is determined as the negative of
the knowing agent。 The agent finds himself thereby in the opposition of knowing and not knowing。
He takes his purpose from his own character； and knows it to be essential ethical fact； but owing
to the determinateness of his character； he knows merely the one power of substance； the other
remains for him concealed and out of sight。 The present reality； therefore； is one thing in itself； and
another for consciousness。 The higher and lower right come to signify in this connexion the power
that knows and reveals itself to consciousness； and the power concealing itself and lurking in the
background。 The one is the aspect of light； the god of the Oracle； who as regards its natural
aspect ＇Light＇ has sprung from the all…illuminating Sun； knows all and reveals all； Ph？bus and Zeus；
who is his Father。 But the commands of this truth…speaking god； and his proclamations of what is；
are really deceptive and fallacious。 For this knowledge is； in its very principle； directly not
knowledge； because consciousness in acting is inherently this opposition。 He；（4） who had the
power to unlock the riddle of the sphinx； and he too who trusted with childlike confidence；（5） are；
therefore； both sent to destruction through what the god reveals to them。 The priestess； through
whose mouth the beautiful god speaks；（6） is in nothing different from the equivocal sisters of fate；（7）
who drive their victim to crime by their promises； and who； by the double…tongued； equivocal
character of what they gave out as a certainty； deceive the King when he relies upon the manifest
and obvious meaning of what they say。 There is a type of consciousness that is purer than the
latter（8） which believes in witches； and more sober； more thorough； and more solid than the former
which puts its trust in the priestess and the beautiful god。 This type of consciousness；（9） therefore；
lets his revenge tarry for the revelation which the spirit of his father makes regarding the crime that
did him to death； and institutes other proofs in addition — for the reason that the spirit giving the
revelation might possibly be the devil。
This mistrust has good grounds； because the knowing consciousness takes its stand on the
opposition between certainty of itself on the one hand； and the objective essential reality on the
other。 Ethical rightness； which insists that actuality is nothing per se in opposition to absolute law；
finds out that its knowledge is onesided； its law merely a law of its own character； and that it has
laid hold of merely one of the powers of the substance。 The act itself is this inversion of what is
known into its opposite； into objective existence； turns round what is right from the point of view
of character and knowledge into the right of the very opposite with which the former is bound up
in the essential nature of the substance — turns it into the 〃Furies〃 who embody the right of the
other power and character awakened into hostility。 The lower right sits with Zeus enthroned； and
enjoys equal respect and homage with the god revealed and knowing。
To these three supernatural Beings the world of the gods of the chorus is limited and restricted by
the acting individuality。 The one is the substance； the power presiding over the hearth and home
and the spirit worshipped by the family； as well as the universal power pervading state and
government。 Since this distinction belongs to the substance as such； it is； when dramatically
presented； not individualized in two distinct shapes ＇of the substance＇； but has in actual reality the
two persons of its characters。 On the other hand； the distinction between knowing and not
knowing falls within each of the actual self…consciousnesses； and only in abstraction； in the element
of universality； does it get divided into two individual shapes。 For the self of the hero only exists as
a whole consciousness； and hence includes essentially the whole of the distinction belonging to the
form； but its substance is determinate； and only one side of the content distinguished belongs to
him。 Hence the two sides of consciousness； which have m concrete reality no separate individuality
peculiarly their own； receive； when ideally represented； each its own particular form： the one that
of the god revealed； the other that of th