this ordinance proves itself to be a law for all hearts； by the resistance which the law of one heart
meets with from other individuals。 The accepted and established laws are defended against the law
of a single individual because they are not empty necessity； unconscious and dead； but are spiritual
substance and universality； in which those in whom this spiritual substance is realized live as
individuals； and are conscious of their own selves。 Hence； even when they complain of this
ordinance； as if it went contrary to their own inmost law； and maintain in opposition to it the claims
of the 〃heart〃； in point of fact they inwardly cling to it as being their essential nature； and if they are
deprived of this ordinance； or put themselves outside the range of its influence； they lose
everything。 Since； then； it is precisely in this that the reality and power of public ordinance consist；
the latter appears as the essence； self…identical and everywhere alive； and individuality appears as
its form。
On the other hand； however； this ordinance is the sphere of perversion。 For in that this ordinance
is the law of all hearts； in that all individuals are immediately this universal； it is a reality which is
only that of self…existing individuality； i。e。 of the heart。 When consciousness therefore sets up the
law of its heart； it finds itself resisted by others because it conflicts with the equally individual laws
of their heart； and the latter in opposing it are doing nothing else but setting up in their turn and
making valid their own law。 The universal here presented； therefore； is only a universal resistance
and struggle of all against one another； in which each makes good his own individuality； but at the
same time does not come off successfully； because each individuality meets with the same
opposition； and each is reciprocally dissipated by the others。 What appears as public ordinance is
thus this state of war of each against all； in which every one for himself wrests what he can；
executes even…handed justice upon the individual lives of others； and establishes his own individual
existence； which in its turn vanishes at the hands of others。 We have here the Course of the
World； the mere semblance of a constant regular trend； which is only a pretence of universality；
and whose content is rather the meaningless insubstantial sport of setting up individual beings as
fixed and stable； and then dissipating them。
If we put both sides of the universal ordinance over against one another and consider them； we
see that this later universality has for its content restless individuality； which regards opinion or
mere individualism as law； the real as unreal； and the unreal as real。 That universality is； however；
at the same time the side of realization of the ordinance； for to it belongs the independent
self…existence （Fürsichseyn） of individuality。 The other side is the universal in the sense of stable
passive essence； but； for that very reason； the universal is only something inner； which is not
indeed absolutely non…existent； but still not an actual reality and can itself only become actual by
cancelling the individuality； that has presumed to claim actuality。 This type of consciousness； which
becomes aware of itself in the law； which finds itself in what is inherently true and good not as
mere individual； but only as essentially real； and which knows individuality to be what is perverted
and perverting； and hence feels bound to surrender and sacrifice individualism of
consciousness…this type of consciousness is Virtue。
c
Virtue & the Course of the World
＇＇Translator's comments： The mood of moral sentimentalism is reduced to confusion and
contradiction： but the subjective individualism in which it is rooted is not yet eradicated。
Individualism now takes refuge in another attitude which claims to do greater justice to the inherent
universality of rational self…realization； but yet clings to its particular individuality as an inalienable
possession。 It now tries to make the realization of universal purposes in the shape of the Good
depend solely on its own activity； the objective sphere in which the good is to be carried out being
regarded as at once external to its ends； opposing its activity； and yet requiring these ends to be
carried out in order to have any moral significance。 Individualism looks on the good as its private
perquisite； and makes a personal merit and glory out of its action in carrying out the good。 This
external realm is the 〃Course of the World〃 which in itself is thought to contain no goodness； and
which only gets a value if the good is realized in it。 The world's course is thus to owe its goodness
to the efforts of the individual。 A struggle ensues； for the situation is contradictory； and the issue of
the struggle goes to prove that the individual is not the fons etorigo boni； that goodness does not
await his efforts； and that in fact the course of the world is at heart good； the soul of the world is
righteous。
The attitude analysed here is that of abstract moral idealism； the mood of moral strenuousness； the
mood that constantly seeks the improvement and perfectibility of mankind。 It is found in many
forms； but particularly wherever there is any strong enmity between the 〃ideal〃 life and the 〃life of
the world〃。＇＇
VIRTUE AND THE COURSE OF THE WORLD
IN the first mode of active reason； self…consciousness felt it was pure individuality； and over
against this stood empty universality。 In the second the two factors in the antithesis had each both
the moments within them； both law and individuality； but the one factor； the 〃heart〃'； was their
immediate unity； the other their opposition。 Here； in the relation of virtue and the course of the
world； both members are each severally unity and antithesis of the moments； are each a process；
but in an opposite direction； of law and individuality inter se。 For the virtuous consciousness law is
the essential element； and individuality the one to be superseded and cancelled both in the case of
its own conscious life； as well as in that of the course of the world。 In the former case the private
individuality claimed by any one has to be brought under the discipline and control of the universal；
the inherently good and true。 （1） It remains there； however； still a personal consciousness。 True
cultivation and discipline consist solely （2） in the surrender of the entire personality； as a way of
making sure that in point of fact individual peculiarities are no longer asserted and insisted on。 In
this individual surrender； individuality； as it is found in the world's process； is at the same time
annihilated； for individuality is also a simple moment common to both。
In the course of the world individuality adopts a position the reverse of what it is in the case of the
virtuous consciousness； viz。 that of making itself the essential factor； and subordinating to itself the
inherently good and true。 Further； the course of the world； too； does not mean for virtue merely a
universal thus overturned and perverted through individuality； absolute law and order form likewise
a common moment： a moment； however； not present in the world's course in the sense of an
existing actual fact for consciousness； but as the inmost essence of the process。 That regulative
order； therefore； has not； properly speaking； to be first produced by virtue； for production means；
qua action； a consciousness of individuality； and individuality has； on the contrary； to be
superseded。 By thus cancelling individuality； however； the inherent nature of the world's process
merely gets room； as it were； to enter real existence independently on its own account （an und
für sich selbst）。
The general content of the actual course of the world has already made itself known。 Looked at
more closely； it is again nothing else than the two proceeding movements of self…consciousness。
From them have come virtue's shape and mould； for since they originate it； virtue has them before
it； its aim； however； is to supersede its source and origin； and realize itself； or be 〃for itself〃；
become objectively explicit。 The way of the world is thus； from one point of view； particular
individuality seeking its pleasure and enjoyment； finding itself overthrown in doing so； and as a
result satisfying the demands of the universal。 But this satisfaction； like the rest of the moments of
this relationship； is a perverted state and process of the universal。 The real fact is merely the
particular pleasure and enjoyment； while the universal is opposed to it — a necessity which is only
the empty shape of universality； a merely negative reaction； the form of an act without any content。
The other moment of the world's course is individuality； which wants to be a law independently
and on its own account； and under the influence of this conceit upsets the established regular
order。 The universal law no doubt manages to hold its own against this sort of conceit； and no
longer appears in the form of an empty opposite over against consciousness； does not play the
role of a lifeless necessity； but is a necessity operating within the conscious life itself。 But in the
sense in which it is a reality existing in a conscious state of absolute contradiction； it is madness；
while in the sense in which it is an objective reality it is simply utter perversion。 The universal； then；
in both aspects proves to be the might that moves them； but the way this might exists in fact is
merely in the form of universal perversion。
It is from virtue that the universal is now to receive its true reality； by cancelling individuality； the
principle of perversion。 Virtue's purpose is by this means to transmute again the perverted world's
process； and bring out its true inner nature。 This true being is in the world…process merely in the
form of its implicit inherent nature； it is not yet actual； and hence virtue merely believes it。 Virtue
proceeds to raise this faith to sight； without； however； enjoying the fruit of its labour and sacrifice。
For so far as it is individuality； it is the active carrying…on of the contest which it wages with the
world's process。 Its purpose and