moments of the process of its coming into being； moments which indeed break loose and appear
as forms on their own account； but have in fact only existence and actuality when borne and
supported by it； and only retain their truth in so far as they are and remain in it。
If we take this final result of the process as it is when really accomplishedthis end； which is the
notion that has already become manifest before us； viz。 recognized self…consciousness； which has
the certainty of itself in the other free self…consciousness； and finds its truth precisely there； in other
words； if we bring this still inward and unevolved mind to light as the substance that has developed
into its concrete existencewe shall find that in this notion there is opened up the realm of the
Social Order； the Ethical World （Sittlichkeit）。 For this latter is nothing else than the absolute
spiritual unity of the essential substance （Wesen） of individuals in their independent reality； it is an
inherently universal self…consciousness； which is aware of being so concrete and real in an other
consciousness； that this latter has complete independence； is looked on as a 〃thing〃； and the
universal self…consciousness is aware precisely therein of its unity with that 〃thing〃； and is only then
self…consciousness； when thus in unity with this objective being （Wesen）。 This ethical substance
when taken in its abstract universality is only the conception of law； thought…constituted law； but
just as much it is immediately actual self…consciousness； it is Custom （Sitte）。 The single individual
conversely； is only a 〃this〃； a given existent unit； in so far as he is aware of the universal
consciousness as his own being in his own particular individuality； seeing that his action and
existence are the universal custom。
In point of fact the notion of the realization of self…conscious reasonof directly apprehending
complete unity with another in his independence： of having for my object an other in the fashion of
a 〃thing〃 found detached and apart from me； and the negative of myself； and of taking this as my
own self…existence （Fürmichseyn）finds its complete reality in fulfilment in the life of a nation。
Reason appears here as the fluent universal substance； as unchangeable simple thinghood which
yet breaks up into many entirely independent beings； just as light bursts asunder into stars as
innumerable luminous points； each giving light on its own account； and whose absolute
self…existence （Fürmichseyn） is dissolved； not merely implicitly （an sich）； but explicitly for
themselves （für sich）； within the simple independent substance。 They are conscious within
themselves of being these individual independent beings through the fact that they surrender and
sacrifice their particular individuality； and that this universal substance is their soul and essenceas
this universal again is the action of themselves as individuals； and is the work and product of their
own activity。
The purely particular activity and business of the individual refer to needs which he has as a part of
nature； i。e。 as a mere existent particular。 That even these； its commonest functions； do not come to
nothing； but have reality； is brought about by the universal sustaining medium； the might of the
entire nation。
It is not merely； however； this form of subsistence for his activity in general that the individual gets
in the universal substance； but likewise also his content； what he does is what all are capable of
doing； is the custom all follow。 This content； in so far as it is completely particularized； is； in its
concrete reality； confined within the limits of the activity of all。 The labour of the individual for his
own wants is just as much a satisfaction of those of others as of himself； and the satisfaction of his
own he attains only by the labour of others。
As the individual in his own particular work ipso facto accomplishes unconsciously a universal
work； so again he also performs the universal task as his conscious object。 The whole becomes in
its entirety his work； for which he sacrifices himself； and precisely by that means receives back
his own self from it。
There is nothing here which may not be reciprocal； nothing in regard to which the independence of
the individual may not； in dissipating its existence on its own account （Fürsichseyn）； in negating
itself； give itself its positive significance of existing for itself。 This unity of existing for another； or
making self a 〃thing〃； and ；of existence for self； this universal substance； utters its universal
language in the customs and laws of a （4） nation。 But this existent unchangeable nature （Wesen） is
nothing else than the expression of the particular individuality which seems opposed to it： the laws
give expression to that which each individual is and does； the individual knows them not merely to
be what constitutes his universal objective nature as a 〃thing〃； but knows himself； too； in that form；
or knows it to be particularized in his own individuality and in each of his fellow…citizens。 In the
universal mind； therefore； each has the certainty only of himself； the certainty of finding in the actual
reality nothing but himself； he is as certain of the others as of himself。 I apprehend and see in all of
them that they are in their own eyes （für sich selbst） only these independent beings just as I am。 I
see in their case the free unity with others in such wise that just as this unity exists through me； so it
exists through the others too…I see them as myself； myself as them。
In a free nation； therefore； reason is in truth realized。 It is a present living spirit； where the
individual not only finds his destiny （Bestimmung）； i。e。 his universal and particular nature （Wesen）；
expressed and given to him in the fashion of a thing； but himself is this essential being； and has also
attained his destiny。 The wisest men of antiquity for that reason declared that wisdom and virtue
consist in living in accordance with the customs of one's own nation。
From this happy state； however； of having attained its destiny； and of living in it； the
self…consciousness； which in the first instance is only immediately and in principle spirit； has broken
away； or perhaps it has not yet attained it： for both can be said with equal truth。
Reason must pass out of and leave this happy condition。 For only implicitly or immediately is the
life of a free nation the real objective ethical order （Sittlichkeit）。 In other words； the latter is an
existent social order； and in consequence this universal mind is also an individualized mind。 It is the
totality of customs and laws of a particular people； a specifically determinate ethical substance；
which casts off this limitation only when it reaches the higher moment； namely； when it becomes
conscious regarding its own nature； only with this knowledge does it get its absolute truth； and not
as it is immediately in its bare existence。 In this latter form it is； on the one hand； a restricted ethical
substance； on the other； absolute limitation consists just in this that mind is in the form of existence。
Hence； further； the individual； as he immediately finds his existence in the actual objective social
order； in the life of his nation； has a solid imperturbable confidence； the universal mind has not for
him resolved itself into its abstract moments； and thus； too； he does not think of himself as existing
in singleness and independence。 When however he has once arrived at this knowledge； as indeed
he must； this immediate unity with mind； this undifferentiated existence in the substance of mind； his
naive confidence； is lost。 Isolated by himself he is himself now the central essential realityno
longer universal mind。 The element of this singleness of self…consciousness is no doubt in universal
mind itself； but merely as a vanishing quantity； which； as it appears with an existence of its own； is
straightway resolved within the universal； and only becomes consciously felt in the form of that
confidence。 When the individual gets fixity in the form of singleness （and every moment； being a
moment of the essential reality； must manage to reveal itself as essential）； the individual has thereby
set himself over against the laws and customs。 These latter are looked on as merely a thought
without absolutely essential significance； an abstract theory without reality； while he qua this
particular ego is in his own view the living truth。
Or； again ＇we can say； as above stated； that＇ self…consciousness has not yet attained this happy
state of being ethical substance； the spirit of a people。 For； after leaving the process of rational
Observation； mind； at first； is not yet as such actually realized through itself； it is merely affirmed as
inner nature and essence； or as abstraction。 In other words； mind is first immediate。 As
immediately existing； however； it is individualized。 It is practical consciousness； which steps into
the world it finds lying ready…made with the intention of duplicating itself in the determinate form of
an individual； of producing itself as this particular individual； and creating this its own existential
counterpart； and thus becoming conscious of this unity of its own actual reality with the objective
world。 Self…consciousness possesses the certainly of this unity； it holds that the unity is implicitly
（an sich） already present； or that this union and agreement between itself and 〃thinghood〃
（objective existence） is already an accomplished fact； and has only to become expressly so for it
through its own agency； or that its making that unity is at the same time and as much its finding the
unity。 Since this unity means happiness； the individual is thus sent forth into the world by his own
spirit to seek his happiness。
If； then； we for our part find the truth of this rational self…consciousness to be ethical substance；
that self…consciousness on its part finds here the beginning of its ethical experience of the world。
From the point of view that it has not yet attained to its ethical substance； this movement presses
onwards to that end； and what is cancelled in the process are the particular moments which
self…consciousnes