consciousness abandons as regards this aspect of pure spiritual unity is the pure essential nature of
its thought； its ego itself。 More definitely expressed： … flattery raises the individual singleness； which
otherwise is only imagined； into its purist form as an actual existence； by giving the monarch his
proper name。 For it is in the name alone that the distinction of the individual from every one else is
not imagined but is actually made by all。 By having a name the individual passes for a pure
individual not merely in his own consciousness of himself； but in the consciousness of all。 By its
name； then； the monarch becomes absolutely detached from every one； exclusive and solitary； and
in virtue of it is unique as an atom that cannot communicate any part of its essential nature； and has
no equal。 This name is thus its reflexion into itself； or is the actual reality which universal power has
inherently within itself： through the name the power is the monarch。（6） Conversely he； this particular
individual； thereby knows himself； this individual self； to be the universal power； knows that the。
nobles not only are ready and prepared for the service of the state…authority； but are grouped as
an ornamental setting round the throne； and that they are for ever telling him who sits thereon what
he is。
The language of their proffered praise is in this way the spirit that unites together the two extremes
in the case of state…power itself。 This language turns the abstract power back into itself； and gives
to it the moment peculiar to the other extreme； an isolated self of its own； willing and deciding on
its own account； and consequently gives it self…conscious existence。 Or again； by that means this
actual individual self…consciousness comes to be aware of itself for certain as the supreme
authority。 This power is the central focal self into which； through relinquishing their own inner
certainty of self； the many separate centres of selfhood are fused together into one。
Since； however； this proper spirit of state…power subsists by getting its realization and its
nourishment from the homage of action and thought rendered by the nobility； it is a form of
independence in internal self…estrangement。 The noble； the extreme form of self…existence； receives
the other extreme of actual universality in return for the universality of thought which he
relinquished。 The power of the state has passed over to and fallen upon the noble。 It falls to the
noble primarily to make the state…authority truly effective： in his existence as a self on his own
account； that authority ceases to be the inert being it appeared to be qua extreme of abstract and
merely implicit reality。
Looked at per se； state…power reflected back into itself； or becoming spiritual； means nothing else
than that it has come to be a moment of self…conscious life； i。e。 is only by being sublated。
Consequently it is now the real in the sense of something whose spiritual meaning lies in being
sacrificed and squandered； it exists in the sense of wealth。 It continues； no doubt； to subsist at the
same time as a form of reality over against wealth； into which in principle it is forever passing； but it
is a reality； whose inherent principle is this very process of passing over…owing to the service and
the reverence rendered to it； and by which it arises — into its opposite； into the condition of
relinquishing its power。 Thus from its point of view （Fürsich） the special and peculiar self； which
constitutes its will； becomes； by the self…abasement of the nobility； a universal that renounces itself；
becomes completely an isolated particular； a mere accident； which is the prey of every stronger
will。 What remains to it of the universally acknowledged and incommunicable independence is the
empty name。
While； then； the noble consciousness adopted the attitude of something that stood in concord with
the universal power；（7） its true nature lies rather in retaining its own independence of being when
rendering its service； but； when really and properly abnegating its personality； its true being lies in
actually cancelling and rending in pieces the universal substance。 Its spirit is the attitude of
thoroughgoing discordance： on one side it retains its own will in the honour it receives； on the other
hand it gives up its will； but in part it therein alienates from itself its inner nature； and arrives at the
extreme of discordance with itself； in part it subdues the universal substance to itself； and puts this
entirely at variance with itself。 It is obvious that； as a result； its own specific nature； which made it
distinct from the so…called base type of mind； disappears； and with that this latter type of mind too。
The base type has gained its end； that of subordinating universal power to self…centred isolation of
self。
Endowed in this way by the universal power； self…consciousness exists in the form of universal
beneficence： or； from another point of view； universal power is wealth that again is itself an object
for consciousness。 For wealth is here taken to be the universal put indeed in subjection； but which
is not yet absolutely returned into the self through this first transcendence。 Self has not as yet its
self as such for object； but the universal essential reality 'm a state of sublation。 Since this object
has first come into being； the relation of consciousness towards it is immediate； and consciousness
has thus not yet set forth its discordance with this object： we have here nobility acquiring its own
self…centred existence in the universal that has become non…essential； and hence acknowledging
the object and feeling grateful to its benefactor。
Wealth has within it from the first the aspect of self existence （Fürsichmein）。 It is not the self…less
universal of state…power； or the unconstrained simplicity of the natural life of spirit； it is
state…power as holding its own by effort of will in opposition to a will that wants to get the mastery
over it and get enjoyment out of it。 But since wealth has merely the form of being essential； this
one…sided self…existent life — which has no being in itself； which is rather the sublation of inherent
being — is the return of the individual into himself to find no essential reality in his enjoyment。 It
thus itself needs to be given animation； and its reflective process of bringing this about consists in
its becoming something real in itself as well as for itself； instead of being merely for itself； wealth；
which is the sublated essential reality； has to become the essentially real。 In this way it preserves its
own spiritual principle in itself。
It will be sufficient here to describe the content of this process since we have already explained at
length its form。 Nobility； then； stands here in relation not to the object in the general sense of
something essential； what is alien to it is self…existence itself。 It finds itself face to face with its own
self as such in a state of estrangement； as an objective solid actuality which it has to take from the
hands of another self…centred being； another equally fixed and solid entity。 Its object is
self…existence； i。e。 its own being： but by being an object this is at the same time ipso facts an alien
reality； which is a self…centred being on its own account； has a will of its own； i。e。 it sees its self
under the power of an alien will on which it depends for the concession of its self 。
From every particular aspect self…consciousness can abstract； and for that reason； even when
under an obligation to one of these aspects； retains the recognition and inherent validity of
self…consciousness as an independent reality。 Here； however； it finds that； as regards its own ego；
its own proper and peculiar actuality； it is outside itself and belongs to an other； finds its
personality as such dependent on the chance personality of another； on the accident of a moment；
of an arbitrary caprice； or some other utterly irrelevant circumstance。
In the sphere of legal right； what lies in the power of the objective being appears as an incidental
content from which it is possible to make abstraction； and the governing force does not affect the
self as such； rather this self is recognized。 But here the self sees its self…certainty as such to be the
most unreal thing of all； finds its pure personality to be absolutely without the character of
personality。 The spirit of its gratitude is； therefore； one in which it feels profoundly this condition of
humiliation； and feels also the deepest revolt as well。 Since the pure ego sees itself outside self； and
torn in sunder； everything that has continuity and universality； everything that bears the name of
law； good； and right； is thereby torn to pieces at the same time； and goes to rack and ruin： all
identity and concord break up； for what holds sway is the purest discord and disunion； what was
absolutely essential is absolutely unessential； what has a being on its own account has its being
outside itself： the pure ego itself is absolutely disintegrated。
Thus although this consciousness receives back from the sphere of wealth the objective form of
being a separate self…existence； and transcends that objective character； yet it is not only； like the
preceding reflexion； not completed in principle； but is consciously unsatisfied： the reflexion；
wherein the self receives itself as an objective fact； is sheer direct contradiction that has taken root
in the pure ego as such。 Qua self； however； it at the same time ipso facto rises above this
contradiction； it is absolutely elastic； and again cancels this sublation of itself； repudiates this
repudiation of itself； wherein its self…existence is made to be something alien to it； revolts against
this acceptance of itself and in the very reception of itself is self…existent。
Since； then； the attitude of this type of consciousness is bound up with this condition of utter
disintegration； the distinction constituting its spiritual nature…that of being nobility and opposed to
baseness…falls away and both aspects are the same。
The spirit of well…doing that characterizes the action of wealth may； further； be distinguished from
that of the consciou