which it meets with at every point； really consists； as the above makes clear； in this； that it does not
bring together its ideas regarding the objectified intent。 Its own affair （seine Sache）； no work at all；
or mere action and bare purpose； or again a reality involving no action at all — all and every one of
these are equally the real intent： it makes one meaning after another the subject of this predicate；
and forgets one after the other。 By its having merely willed or； again； in not having cared； the real
intent has now the meaning of empty purpose； and of the merely ideal thought…unity of willing and
performance。 The consolation for the annihilation of the purpose which was at all events willed or
at all events simply done； as well as the satisfaction of having given others something to do； makes
simple doing； or entirely bad work； the essential reality； for that must be called a bad work which
is no work at all。 Finally； in the case of finding through good luck the reality at hand； this existence
without any act becomes the real intent。
The true meaning of this 〃Honesty〃； however； lies in not being so honest as it seems。 For it cannot
be so unintelligent as to let these various moments fall apart in that way； it must have an immediate
consciousness regarding their opposition； because they are absolutely related to one another。 Bare
action is essentially action of this individual； and this action is likewise essentially an actuality or a
〃fact〃。 Conversely； actuality essentially is only as his own action； and as action in general as well；
and just as his own action is action in general； so it is only reality in general。 While； then； he thinks
he has only to do with the objectified intent as abstract reality； there is also present this idea that he
has to do with it as his own doing。 But precisely so far as it is only a matter of being busy about
doing something； he is not really in earnest in the matter； but rather is dealing with a 〃fact〃； and with
fact as his own。 Since； finally； he seems to will merely his own 〃fact〃 and his own action； it is again
a matter of dealing with 〃fact〃 in general or actuality substantial and abiding （an und für sich
bleibende）。
Just as the real intent and its moments appear at this stage as content； they are likewise necessary
also as forms in consciousness。 They come forward as content merely to pass away again； each
making room for the other。 They have therefore to be present in the character of cancelled and
sublated forms： so taken； however； they are aspects of consciousness itself。 The real intent is
present as the inherent nature or reflexion of consciousness into self； the ousting of the moments by
each other there finds expression； however； in their being established in consciousness； not per se；
but only for another consciousness。 One of the moments of the content is exposed by it to the
light； and presented as an object for others。 Consciousness； however； is at the same time reflected
therefrom back upon itself； and the opposite is thus equally present within it； is retained for itself as
its own。 There is； too； not one of them which could be merely and solely put outside； and another
merely retained within； rather； consciousness operates alternately with them； for it has to make
one as well as another essential for itself and for others。 The whole is the moving process of
permeating individuality with the universal。 In that this consciousness finds this whole； however； to
be merely the simple ultimate nature （Wesen） and thus the abstraction of the real intent； the
moments of this whole appear as distinct outside that object and outside one another。 As a single
whole it is only exhaustively exhibited by the process of alternately exposing its elements to view
and keeping them within itself。 Since in this alternation consciousness has in its process of reflexion
one moment for itself and keeps it as essential； while another is merely externally implied or is for
others； there thus enters a play of individualities with one another； where they both deceive and
find deceived themselves and one another reciprocally。
An individuality； then； sets to work to carry out something； by so doing it seems to have made
something into an 〃actual fact〃。 It acts； by so doing it comes out before others； and seems to be
concerned to secure the reality of something。 Others； therefore； take its action to be an interest in
the 〃fact〃 as such； and take the end of the act to be the carrying out of the 〃fact〃 per se； regardless
of whether this is done by the former individuality or by them。 When on this account they point out
that this 〃fact〃 has been already brought about by themselves； or； if not； offer and actually furnish
their assistance； then they see that consciousness has rather left the position where they think it to
be； it is its own action and effort； which arouses its interest in the 〃fact〃； and when they come to
know that this was the real intent； the fact of the matter； they feel themselves deceived。 In reality；
however； their haste to render assistance was itself nothing else than their desire to see and
manifest their own action and not the objectified intent； i。e。 they wanted to deceive the other
individual just in the way they complain of having been deceived。 Since there has now been
brought to light that its own action and effort； the play of its powers； is taken for the real intent；
consciousness seems to be occupied in its own way on its own account and not on that of others；
and only to be troubled about action qua its own action； and not about action qua an action of
others； and hence seems to let the others in their turn keep to their own 〃fact〃 But they go wrong
again； that consciousness has already left the point where they thought it was。 It is not concerned
with the matter in hand as 〃fact〃 in the sense of this its own particular fact； but as fact qua fact；
qua something universal； which is for all。 Hence it interferes in the action and work of others； and
if consciousness can no longer take their work out of their hands； it is at least interested in the
matter； and shows this by its concern to pass judgment。 When it stamps the result with the mark of
its approval and praise； this is meant to imply that in the work it does not merely praise the work
itself； but at the same time its own generosity and moderation in not having destroyed the work as
work nor spoiled it by finding fault。 Since it shows an interest in the work； it enjoys its own self
therein； and in the same way the work which it found fault with is welcomed for just this enjoyment
of its own action which is thereby procured。 Those； however； who regard themselves as； or
profess to be； deceived by this interference from others wanted really themselves to deceive in the
same way。 They give out their efforts and doings as something only for themselves； in which they
merely have themselves and their own nature in view。 But since they do something； and thus
express their nature； bring themselves to the light of day； they directly contradict by their deed the
pretence of wanting to exclude the daylight； i。e。 to exclude the publicity of universal consciousness；
and participation by every one。 Actualization is； on the contrary； an exposing of what is one's own
in a universal element； where it comes to be and has to be 〃fact〃 for every one。
There is； then； as much deception of itself as of others； if it is pretended that the 〃bare fact〃 is one's
sole concern。 A consciousness that lays open a 〃fact〃 soon learns that others hurry to the spot and
want to make themselves busy there； like flies to milk newly put out； and they in their turn find out
in its case that it is not dealing with 〃fact〃 qua object； but with fact as 〃its own〃。 On the other hand；
if only action itself； the use of powers and capacities； or the expression of a given individuality； is
to be the essential thing； they reciprocally learn that all are on the alert and consider themselves
invited to deal with the matter； and that instead of a mere abstract action； or a single peculiar
action； something has been elicited and exposed which was equally well for others or is a real
intent。 In both cases the same thing happens； and only appears to have a different significance by
contrast with that which was accepted and assumed to hold on the matter。 Consciousness finds
both sides to be equally essential moments； and thereby learns what the nature of the 〃fact of the
matter〃； the real intent； is； viz。 that it is neither merely 〃fact〃； which is opposed to action in general
and to individual action； nor action which is opposed to permanence and is the genus independent
of these moments as its species。 Rather it is an essential reality whose existence means the action
of the single individual and of all individuals； and whose action is immediately for others； or is a
〃fact〃； and is only 〃fact〃 in the sense of an action of each and all — the essential reality which is the
essence of all beings （We…sen）； which is spiritual essence。 Consciousness learns that no one of
these moments is subject； but rather gets dissolved in the universal objectified intent。 The moments
of individuality； which were taken as subject one after another by this unreflective incoherent stage
of consciousness； coalesce and concentrate into simple individuality； which qua this； is no less
immediately universal。 The real intent thereby ceases to stand in the relation of a predicate； loses
the characteristic of lifeless abstract universality： it is substance permeated by individuality： it is
subject； wherein is individuality just as much qua individual； or qua this； as qua all individuals： and
it is the universal； which has an existence only as being this action of each and all； and gets an
actual reality in that this consciousness knows it to be its own individual reality； and the reality of
all。 Pure objectified intent is what was characterized above as the 〃category〃 — being which is the
ego； or ego which is being； but in the sense of thought； which is still distinguished from actual
self…consciousness。 Here； however； the moments of actual self…consciousness — both so far as we
call them its content （