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 true nature； however； lie in conquering the reality of the world's
process； and the existence of the good thereby effectuated carries with it the cessation of its
action； i。e。 of the consciousness of individuality。
How this struggle itself will come off； what virtue finds out in the course of it； whether； by the
sacrifice which virtue takes upon itself to undergo； the world's process succumbs while virtue
triumphs — all this must be decided from the nature of the living weapons the combatants carry。
For the weapons are nothing else than the essential being of the combatants themselves； a being
which only makes its appearance for them both reciprocally。 What their weapons are is in this way
already evident from what is inherently implied in this struggle。
The universal is an authentic element for the virtuous consciousness as a matter of belief ； it is
〃implicitly〃 or 〃inherently〃 true； not yet an actual； but an abstract universality。 It plays the r？le of
purpose in the case of this consciousness itself； and of inner principle in that of the course of the
world。 It is also precisely in this character of inner principle that the universal manifests itself in the
case of virtue； from the point of view of the world process； for virtue as yet only 〃wills〃 to carry
out the good； and does not in the first instance claim reality for it。 This characteristic can also be
looked at in this way： the good； in that it comes on the scene in the struggle with the world
process； thereby manifests itself in the form of what is for another； as something which is not
self…contained （an und für sich selbst）； for otherwise it would not want to win its own truth by
vanquishing its opposits。 By having its being only when it is for another； is meant the same as was
shown in the opposite way of looking at it； viz。 that it is to begin with an abstraction which only
attains reality in a relation； and has no reality of itself as it stands。
The good or universal as it appears here； is； then； what is called Gifts； Capacities； Powers。 It is a
mode or form of spiritual life； where the spiritual life is presented as a universal； which requires the
principle of individuality to give it life and movement； and in individuality finds its realization。 This
universal is applied well by the principle of individuality so far as this principle dwells in the
consciousness of virtue； and misused by it as far as it is in the world's process — a passive
instrument； which is regulated and directed by the hand of free individuality and is quite indifferent
to the use it is put to； and can be misused for the production of a reality which means its ruin： a
lifeless material deprived of any independence of its own — a material that can be formed in this
way or that； or even to its own destruction。
Since this universal is at the beck and call equally of the virtuous consciousness as well as of the
course of the world； it is not apparent whether with this equipment virtue will get the better of vice。
The weapons are the same — these capacities and powers。 Virtue has； it is true； carefully
ensconced its belief in the original unity of its purpose and the essential nature of the world
process； and the reserve thus placed in ambush is intended to fall on the rear of the enemy during
the fight； and bring that purpose essentially （an sich） to fulfilment： so that thereby the knight of
virtue finds as a matter of fact that his part in waging this warfare is； properly speaking； a mere
sham…fight； which he cannot take seriously because he puts all his strength and confidence in the
good being self…sufficient and real per se； i。e。 in the good bringing about its own fulfilment — a
sham…fight which he dare not even allow to become serious。 For what he turns against the enemy；
and finds turned against himself； and what； both in his own case and as regards his enemy as well；
he runs the risk of getting wasted and damaged in the struggle； is not the good itself； he fights to
keep and carry that out： what is exposed to the hazard of the contest is merely gifts and capacities
that are indifferent to the issue。 But these； in point of fact； are nothing else than just that universal
from which individuality has been eliminated； and which is to be conserved and actualized by the
struggle。
This universal； however； is at the same time directly realized and ipso facto made actual by the
very notion of the contest； it is the inherent essential nature； the 〃universal〃； and its actualization
means merely that it is at the same time for an other。 The two aspects mentioned above； in each of
which it became an abstraction； are no longer separated； it is in and through the struggle that the
good is simultaneously established in both forms。
The virtuous consciousness； however； enters into conflict with the way of the world as if this were
a factor opposed to the good。 What the conflict brings to light is the universal； not merely as an
abstract universal； but as one animated by individuality； and existing for an other； in other words
the universal in the sense of the actually real good。 Wherever virtue comes to grips with the
world's process； it always hits upon places where goodness is found to exist； the good； as the
inherent nature of the world's process； is inseparably interwoven with all the manifestations of it；
with all the ways in which the world's process makes its appearance； and where it is real the good
has its own existence too。 Virtue thus finds the world's process invulnerable。 All the moments
which virtue was to jeopardize in itself when dealing with the world's process； all the moments
which it was to sacrifice — these are just so many ways in which goodness exists； and
consequently are inviolable relations。 The conflict can； therefore； only be an oscillation between
conserving and sacrificing； or rather there can be no place for either sacrificing one's own or doing
harm to what comes from elsewhere。 Virtue is not merely like the combatant whose sole concern
in the fight is to keep his sword polished； but it has even started the fight simply to preserve its
weapons。 And not merely is it unable to use its own weapons； but it must also preserve intact
those of its enemy； and protect them against its own attack； seeing they are all noble parts of the
good； on behalf of which it entered the field of battle。
This enemy； on the other hand； has as its essential element not the inherent universal； but
individuality。 Its force is thus the negative principle before which nothing stands； nothing is
absolutely sacred； but which can risk and endure the loss of everything and anything。 In so doing it
feels victory to be assured； as much from its very nature as by the contradiction in which its
opponent gets entangled。 What is to virtue implicit and inherent is taken merely as an explicit
objective fact in the case of the world's process。 The latter is detached from every moment which
virtue finds fixed and to which it is fast secured。 The world process has such a moment under its
power and has consequently in its control the tethered knight of virtue bound thereto； by the fact
that this moment is held to be merely one which the world's process can as readily cancel as let
be。 This knight of valour cannot work himself loose from it as he might from a cloak thrown round
him； and get free by leaving it behind； for it is to him the essential element which he cannot give up。
Finally； as to the ambush out of which the inherent good is cunningly and craftily to fall on the rear
of the world process； this hope is vain and foolish from its very nature。 The world process is the
mind sure of itself and ever on the alert； that can never be got at from behind； but fronts
breast…forward every quarter； for it consists in this that everything is an objective element for it；
everything stands before it。 But when the inherent goodness is for its enemy； then it finds itself in
the struggle we have seen； so far； however； as it is not for its enemy； but subsists in itself； it is the
passive instrument of gifts and capacities； material without reality。 If represented as object； it
would be a dormant consciousness； remaining in the background； no one knows where。
Virtue is thus overpowered by the world process； because the abstract unreal essence is in fact
virtue's own purpose； and because its action as regards reality rests on distinctions that are solely a
matter of words。 Virtue wanted to consist in the fact of bringing about the realization of goodness
through sacrificing individilality； but the aspect of reality is itself nothing else than the aspect of
individuality。 The good was meant to be what is implicit and inherent； and opposed to what is； but
the implicit and inherent； taken in its real truth； is simply being itself。 The implicitly inherent element
is primarily the abstraction of essence as against actual reality： but the abstraction is just what is not
true； but a distinction merely for consciousness； this means； however； it is itself what is called
actual； for the actual is what essentially is for an other — or it is being。 But the consciousness of
virtue rests on this distinction of implicitness and explicit being； a distinction without any true
validity。
The world process was supposed to be the perversion of the good； because it took individuality
for its principle。 But this latter is the principle of actual reality； for it is just that mode of
consciousness by which what is implicit and inherent is for an other as well。 The world process
transmutes and perverts the unchangeable； but does so in fact by transforming it out of the
nothingness of abstraction into the being of reality。
The course of the world is； then； victorious over what； in opposition to it； constitutes virtue； it is
victorious over that which took an unreal abstraction to be the essential reality。 But it is not
victorious over something real； but over the production of distinctions that are no distinctions； over
this pompous talk about the best for mankind and the oppression of humanity； about