therefore limited； and thus finds its dissolution in； and gives place to； another individuality。 This
determinateness being given a positive existence； is a limitation； but at the same time is the negative
element in general and the self of individuality。 In so far； however； as this determinateness passes
away； the life of spirit and this substance； conscious of itself in all its component in duals； are lost。
The substance comes forth and stands apart as a formal universality of all the component
individuals； and no longer dwells within them as living spirit； instead； the uniform solidarity of their
individuality has burst into a plurality of separate points。
1。 Viz。 divine and human law。
2。 An adaptation from Antigone； 926。
3。 The element that so permeates his being as to constitute his controlling necessity and destiny。
4。 Eteocles and Polynices： v。 ？dipus at Colonus。
5。 viz。 the throne of their Father ？dipus。
6。 v。 Antigone。
7。 Refers to the attack of Argos against Thebes： v。 Antigone。
c
The Condition of Right：
Legal Status
1。 Personality
THE general comprehensive unity； into which the living immediate unity of individuality and the
ethical substance falls back； is the soulless （geistlos） community； which has ceased to be the
unselfconscious（1） substance of individuals； and in which they now； each in his separate individual
existence； count as selves and substances with a being of their own。 The universal being thus split
up into the atomic units of a sheer plurality of individuals； this inoperative； lifeless spirit is a
principle of equality in which all count for as much as each； i。e。 have the significance of Persons。
What in the realm of the ethical life was called the hidden divine law has in fact come out of
concealment to the light of actuality。 In the former the individual was； and was counted； actual
merely as a blood relation； merely as sharing in the general life of the family。 Qua particular
individual； he was the selfless departed spirit； now； however； he has come out of his unreality。
Because the ethical substance is only objective； 〃true〃； spirit； the individual on that account turns
back to the immediate certainty of his own self； he is that substance qua positive universal； but his
actuality consists in being a negative universal self。
We saw the powers and forms of the ethical world sink in the bare necessity of mere Destiny。 This
power of the ethical world is the substance turning itself back into its ultimate and simple nature。
But that absolute being turning back into itself； that very necessity of characterless Destiny； is
nothing else than the Ego of self…consciousness。
This； therefore； is taken henceforth as the absolutely real； as the ultimate self…contained reality。 To
be so acknowledged is its substantiality； but this is abstract universality； because its content is this
rigid self； not the self dissolved in the substance。
Personality； then； has here risen out of the life and activity of the ethical substance。 It is the
condition in which the independence of consciousness has actual concrete validity。 The
unrealized abstract thought of such independence； which arises through renouncing actuality； was
at an earlier stage before our notice in the form of 〃Stoical self…consciousness〃。 Just as the latter
was the outcome of 〃Lordship and Bondage〃；（2） the mode in which self…consciousness exists
immediatelyso personality is the outgrowth of the immediate life of spirit which is the universal
controlling will of all； as well as their dutiful obedience and submissive service。 What in Stoicism
was implicit merely in an abstract way； is now an explicit concrete world。 Stoicism is nothing else
than the mood of consciousness which reduces to its abstract form the principle of legal status； the
principle of the sphere of rightan independence devoid of the qualities of spirit （geistlos）。 By its
flight from actuality it attained merely the idea of independence： it is absolutely subjective； exists
solely for itself； in that it does not link its being to anything that exists； but is prepared to give up
every kind of existence； and places its essential meaning in the unity of mere thinking。 In the same
manner； the 〃right〃 of a 〃person〃 is not linked on to a richer or more powerful existence of the
individual qua individual； nor again connected with a universal living spirit； but； rather； is attached
to the mere unit of its abstract reality； or to that unit qua self…consciousness in general。
2。 Contingency of the Person
Now just as the abstract independence of Stoicism set forth the stages of its actualization； so； too；
this last form of independence ＇Personality＇ will recapitulate the process of the former mode。 The
former ＇Stoicism＇ passes over into the state of sceptical confusion； into a broken gibber of
negation； which without adopting any permanent form strays from one contingent mode of being
and thinking to another； dissipates them indeed in absolute independence； but just as readily
creates them again once more。 In fact； it is simply the contradiction of consciousness claiming to
be at once independent and yet devoid of independence。 In like manner； the personal
independence characteristic of the sphere of right is really a similar universal confusion and
reciprocal dissolution of this kind。 For what passes for the absolute essential reality is
self…consciousness in the sense of the bare empty unit of the person。 As against this empty
universality； the substance has the form of what supplies the filling and the content； and this content
is now left completely detached and disconnected； for the spirit； which kept it in subjection and
held it together in its unity； is no longer present。 The empty unit of the person is； therefore； as
regards its reality； an accidental existence； a contingent insubstantial process and activity that
comes to no durable subsistence。 Just as was the case in Scepticism； the formalism of 〃right〃 is；
thus； by its very conception； without special content； it finds at its hand the fact of 〃possession；〃 a
fact subsisting in multiplicity； and imprints thereon the abstract universality； by which it is called
〃property〃the same sort of abstraction as Scepticism made use of。 But while the reality so
determined is in Scepticism called a mere appearance； 〃mere semblance〃； and has merely a
negative value； in the case of right it has a positive significance。 The negative value in the former
case consists in the real having the meaning of self qua thought； qua inherent universal； the positive
significance in the latter case； however； consists in its being mine in the sense of the category； as
something whose validity is admitted； recognized； and actual。 Both are the same abstract universal；
The actual content； the proper value of what is 〃mine〃…whether it be an external possession； or
again inner riches or poverty of mind and character…is not contained in this empty form and does
not concern it。 The content belongs； therefore； to a peculiar specific power； which is something
different from the formal universal； is chance and caprice。 Consciousness of right； therefore； even
in the very process of making its claim good； experiences the loss of its own reality； discovers its
complete lack of inherent substantiality； and to describe an individual as a 〃person〃 is to use…an
expression of contempt。
3。 The Lord of the World ； the Absolute Person
The free and unchecked power possessed by the content takes determinate shape in this way。 The
absolute plurality of dispersed atomic personalities is； by the nature of this characteristic feature；
gathered at the same time into a single centre； alien to them and just as devoid of the life of spirit
（geistlos）。 That central point is； in one respect； like the atomic rigidity of their personality； a merely
single reality； but in contrast to their empty singleness； it has the significance of the entire content；
and hence is taken to be the essential element； while again； in contrast to their pretended absolute；
but inherently insubstantial； reality it is the universal power； and absolute actuality。 This 〃lord and
master of the world〃 takes himself in this way to be the absolute person； comprising at the same
time all existence within himself； for whom there exists no higher type of spirit。 He is a person： but
the solitary single person who has taken his stand confronting all。 These all constitute and establish
the triumphant universality of the one person； for the single being； as such； is truly what it is only
qua universal plurality of single units： cut off from this plurality； the solitary and single self is； in fact；
a powerless and unreal self。 At the same time； it is the consciousness of the content which is
antithetically opposed to that universal personality。 This content； however； when liberated from its
negative power； means chaos of spiritual powers；； which； when let loose； become elemental
independent agencies； break out into wild extravagances and excesses； and fall on one another in
mad destruction。 Their helpless self…consciousness is the powerless inoperative enclosure and the
arena of their chaotic tumult。 But this master and lord of the world； aware of his being the sum and
substance of all actual powers； is the titanic self…consciousness； which takes itself to be the living
God。 Since； however； he exists merely qua formal self； which is unable to tame and subdue those
powers； his procedure and his self…enjoyment are equally titanic excess。（3）
The lord of the world becomes really conscious of what he isviz。 the universal might of
actualityby that power of destruction which he exercises against the contrasted selfhood of his
subjects。 For his power is not the spiritual union and concord in which the various persons might
get to know their own self…consciousness。 Rather they exist as persons separately for themselves；
and all continuity with others is excluded from the absolute punctual atomicity of their nature。 They
are； therefore； in a m