presented to us who are considering its condition。 It has thus not as yet completed within itself the
process of spiritual exaltation； it is simply there； and it still has within itself the opposite principle by
which it is conditioned； without as yet having become master of that principle through the
mediating process。 Hence the essential content of its thought is not taken to be an essential object
merely in the form of abstract immanence （Ansich）； but in the form of a common object； an object
that has merely been elevated into another element； without having lost the character of an object
that is not constituted by thought。
It is essentially distinct from the immanent nature which constitutes the essential being of the stoic
type of consciousness。 The significant factor for Stoicism was merely the form of thought as such；
which has any content foreign to it that is drawn from actuality。 In the case of the consciousness
just described； however； it is not the form of thought which counts。 Similarly it is essentially distinct
from the inherent principle of the virtuous type of conscious life； here the essential fact stands； no
doubt； in a relation to reality； it is the essence of reality itself： but it is no more than an unrealized
essence of it。 In the above type of consciousness the essence； although no doubt beyond reality；
stands all the same for an actual real essence。 In the same way； the inherently right and good which
reason as lawgiver establishes； and the universal operating — when consciousness tests and
examines laws — neither of these has the character of actual reality。
Hence while pure thought fell within the sphere of spiritual culture as an aspect of the estrangement
characteristic of this sphere； as the standard； in fact； for judging abstract good and abstract bad； it
has become enriched； by having gone through the process of the whole； with the element of reality
and thereby with content。 This reality of its essential being； however； is at the same time merely a
reality of pure consciousness； not of concrete actual consciousness： it is no doubt lifted into the
element of thought； but this concrete consciousness does not yet take it for a thought； it is beyond
the reality peculiar to this consciousness； for it means flight from the latter。
（1） The Idea of Belief
In the form in which Religion here appears — for it is religion obviously that we are speaking about
— as the belief which belongs to the realm of culture； religion does not yet appear as it is truly and
completely （an und für sich）。 It has already come before us in other phases； viz。 as the unhappy
consciousness； as a form of conscious process with no substantial content in it。 So； too； in the case
of the ethical substance； it appeared as a belief in the nether…world。 But a consciousness of the
departed spirit is； strictly speaking； not belief； not the inner essence subsisting in the element of
pure consciousness away beyond the actual： there the belief its has itself an immediate existence in
the present； its element is the family。
But at the stage we are now considering； religion is in part the outcome of the substance； and is the
pure consciousness of that substance； in part this pure consciousness is alienated from its concrete
actual consciousness； the essence from its existence。 It is thus doubtless no longer the insubstantial
process of consciousness； but it has still the characteristic of opposition to actuality qua this
actuality in general； and of opposition to the actuality of self…consciousness in particular。 It is
essentially； therefore； merely a belief。
This pure consciousness of Absolute Being is a consciousness in estrangement。 Let us see more
closely what is the characteristic of that whose other it is； we can only consider it in connexion with
this other。 In the first instance this pure consciousness seems to have over against it merely the
world of actuality。 But since its nature is to flee from this actuality； and thereby is characterized by
opposition； it has this actuality inherent within its own being； pure consciousness is； therefore；
essentially in its very being self alienated； and belief constitutes merely one side of it。 The other side
has already arisen too。 For pure consciousness is reflexion out of the world of culture in such a
way that the substantial content of this sphere； as also the separate areas into which it falls； are
shown to be what they inherently are…essential modes of spiritual life； absolutely restless processes
or determinate moments which are at once cancelled in their opposite。 Their essential nature bare
consciousness； is thus the bare simplicity of absolute distinction； distinction which as it stands is no
distinction。 Consequently it is pure self…existence not of this single self； but essentially universal self；
whose being consists in a restless process invading and pervading the stable existence of actual
fact。 In it is thus found the certainty that knows itself at once as the truth： there we have pure
thought in the sense of absolute notion with all its power of negativity； which annihilates every
objective existence that would claim to stand over against consciousness； and turns it into a form
of conscious existence。
This pure consciousness is at the same time simple and undifferentiated as well； just because its
distinction is no distinction。 Being this form of bare and simple reflexion into self； however； it is the
element of belief； in which spirit has the character of positive universality； of what is inherent and
essential in contrast with that self…existence of self…consciousness。
Forced back upon itself away from this unsubstantial world whose being is mere dissolution； spirit
when we consider its true meaning is； in undivided unity； at once the absolute movement； the
ceaseless process of negating its appearance； as well as the essential substance thereof satisfied
within itself； and the positive stability of that process。 But； bearing as they inherently do the
characteristic of alienation； these two moments fall apart in the shape of a twofold consciousness。
The former is pure Insight； the spiritual process concentrated and focussed in self…consciousness； a
process which has over against it the consciousness of something positive； the form of objectivity
or presentation； and which directs itself against this presented object。 The proper and peculiar
object of this insight is； however； merely pure ego。（2） The bare consciousness of the positive
element； of unbroken self…identity； finds its object； on the other hand； in the inner reality as such。
（2） The Object of Belief
Pure insight has； therefore； in the first instance； no content within it； because it exists for itself by
negating everything in it； to belief； on the other hand； belongs the content； but without insight。
While the former does not get away from self…consciousness； the latter to be sure has its content
as well in the element of pure self…consciousness； but only in thought； not in conceptions — in pure
consciousness； not in pure self…consciousness。 Belief is； as a fact； in this way pure consciousness
of the essential reality； i。e。 of the bare and simple inner nature； and is thus thought — the primary
factor in the nature of belief； which is generally overlooked。（3） The immediateness which
characterizes the presence of the essential reality within it is due to the fact that its object is
essence； inner nature； i。e。 pure thought。（4） This immediateness； however； so far as thinking enters
consciousness； or pure consciousness enters into self…consciousness； acquires the significance of
an objective being that lies beyond consciousness of self。 It is because of the significance which
immediacy and simplicity of pure thought thus acquire in consciousness that the essential reality；
the object of belief； drops into being an imaginatively presented idea （Vorstellung）； instead of
being the content of thought； and comes to be looked at as a supersensible world； which is
essentially an 〃other〃 than self…consciousness。
In the case of pure insight； on the other hand； the passage of pure thought into consciousness has
the opposite character： objectivity has the significance of a content that is merely negative； that
cancels itself and returns into the self ； that is to say； only the self is properly object to self； or； to
put it otherwise； the object only has truth so far as it has the form of self。
As belief and pure insight fall in common within pure consciousness； they also in common involve
the mind's return out of the concrete sphere of spiritual culture。 There are three aspects； therefore；
from which they show what they are。 In one aspect each is outside every relation； and has a being
all its own； in another each takes up an attitude towards the concrete actual world standing in
antithesis to pure consciousness； while in the third form each is related to the other inside pure
consciousness。
In the case of belief the aspect of complete being； of being in…and…for…itself； is its absolute object；
whose content and character we have already come to know。 For it lies in the very notion of belief
that this object is nothing else than the real world lifted into the universality of pure consciousness。
The articulation of this world； therefore； constitutes the organization belonging to pure universality
also； except that the parts in the latter case do not alienate one another when spiritualized； but are
complete realities all by themselves； are spirits（5） returned into themselves and self…contained。
The process of their transition from one into the other is； therefore； only for us ＇who are analysing
the process＇ an alienation of the characteristic nature in which their distinction lies； and only for us；
the observers； does it constitute a necessary series； for belief； however； their distinction is a static
diversity； and their movement simply a historical fact。
To deal shortly with the external character of their form： as in the world of culture state…power or
the good was primary； so here the first and foremost moment is Absolute Being； spirit absolutely
self