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conscious of performing merely pure duty and nothing else but that： i。e。 in fact； when I do not act。
When； however； I really act； I am conscious of an 〃other〃； of a reality which is there before me；
and one which I want to bring about； I have a definite end and fulfil a definite duty。 There is
something else therein than the pure duty； which alone was supposed to be kept in view。
Conscience； on the other hand； is the sense that； when the moral consciousness declares pure duty
to be the essence of its action； this pure purpose is a dissemblance of the actual fact。 For the real
fact is that pure duty consists in the empty abstraction of pure thought； and finds its reality and
content solely in some definite actual existence； an actuality which is actuality of consciousness
itself — not of consciousness in the sense of a thought…entity； but as an individual。 Conscience for
its own part； finds its truth to lie in the direct certainty of itself。 This immediate concrete certainty of
itself is the real essence。 Looking at this certainty from the point of view of the opposition which
consciousness involves； the agent's own immediate individuality constitutes the content of moral
action； and the form of moral action is just this very self as a pure process； viz。 as the process of
knowing； in other words； is private individual conviction。
Looking more closely at the unity and the significance of the moments of this stage； we find that
moral consciousness conceived itself merely in the form of the inherent principle； or as ultimate
essence； qua conscience； however； it lays hold of its explicit individual self…existence
（Fürsichseyn）； or its self。 The contradiction involved in the moral point of view is resolved； i。e。 the
distinction； which lay at the basis of its peculiar attitude； proves to be no distinction； and melts into
the process of pure negativity。 This process of negativity is； however； just the self： a single simple
self which is at once pure knowledge and knowledge of itself as this individual conscious life。 This
self constitutes； therefore； the content of what formerly was the empty essence； for it is something
actual and concrete； which no longer has the significance of being a nature alien to the ultimate
essence； a nature independent and with laws of its own。 As the negative element； it introduces
distinction into the pure essence； a definite content； and one； too； which has a value in its own right
as it stands。
Further； this self is； qua pure self …identical knowledge； the universal without qualification； so that
just this knowledge； being its very own knowledge； being conviction； constitutes duty。 Duty is no
longer the universal appearing over against and opposed to the self； duty is known to have in this
condition of separation no validity。 It is now the law which exists for the sake of the self； and not
the law for the sake of which the self exists。 The law and duty； however； have for that reason not
only the significance of existing on their own account； but also of being inherent and essential； for
this knowledge is； in virtue of its identity with itself； just what is inherently essential。 This inherent
being gets also separated in consciousness from that direct and immediate unity with self…existence：
so contrasted and opposed； it is objective being； it is being for something else。
Duty itself now； qua duty deserted by the self； is known to be merely a moment； it has ceased to
mean absolute being； it has become degraded to something which is not a self； does not exist on
its own account； and is thus what exists for something else。 But this existing…for…something…else
remains an essential moment just for the reason that self； qua consciousness；
constitutes and establishes the opposition between existence…for…self and existence…for…another；
and now duty essentially means something immediately actual； and is no longer a mere abstract
pure consciousness。
This existence for something else is； then； the inherently essential substance distinguished from the
self。 Conscience has not given up pure duty； the abstract implicit essence： pure duty is the essential
moment of relating itself； qua universality； to others。 Conscience is the common element of distinct
self…consciousnesses； and this is the substance in which the act secures subsistence and reality； the
moment of being recognized by others。 The moral self…consciousness does not possess this
moment of recognition； of pure consciousness which has definite existence； and on that account
really does not 〃act〃 at all； does not effectually actualize anything。 Its inherent nature is for it either
the abstract unreal essence； or else existence in the form of a reality which has no spiritual
character。 The actual reality of conscience； however； is one which is a self； i。e。 an existence
conscious of itself； the spiritual element of being recognized。 Doing something is； therefore； merely
the translation of its individual content into that objective element where it is universal and is
recognized； and this very fact； that the content is recognized； makes the deed an actuality。 The
action is recognized and thereby real； because the actual reality is immediately bound up with
conviction or knowledge； or； in other words； knowledge of one's purpose is immediately and at
once the element of existence； is universal recognition。 For the essence of the act； duty； consists in
the conviction conscience has about it。 This conviction is just the inherent principle itself； it is
inherently universal self…consciousness — in other words； is recognition and hence reality。 The
result achieved under conviction of duty is therefore directly one which has substantial solid
existence。 Thus； we hear nothing more there about good intention not coming to anything definite；
or about the good man faring badly。 What is known as duty is carried out completely and
becomes an actual fact； just because what is dutiful is the universal for all self …consciousnesses；
that which is recognized； acknowledged； and thus objectively is。 Taken separately and alone；
however； without the content of self； this duty is existence…for…another； the transparent element；
which has merely the significance of an unsubstantial essential factor in general。
If we look back on the sphere where spiritual reality first made its appearance； we find that the
principle involved was that the utterance of individuality is the absolutely real； the ultimately
substantial。 But the shape which； in the first instance； gave expression to this principle； was the
〃honest consciousness〃（2） which was occupied and concerned with abstract 〃fact itself〃。 This 〃fact
itself〃 was there a predicate。 In conscience； however； it is for the first time a Subject； which has
affirmed within it all aspects of consciousness； and for which all these moments； substantiality in
general； external existence； and essence of thought； are contained in this certainty of itself。 The
〃fact itself〃 has substantiality in general in the ethical order （Sittlichkeit）； external existence in
culture； self …knowing essence of thought in morality； and in conscience it is the Subject； which
knows these moments within itself。 While the 〃honest consciousness〃 is for ever grasping merely
the bare and empty 〃fact itself〃； conscience； on the other hand； secures the〃fact itself 〃 in its
fullness； a fullness which conscience of itself supplies。 Conscience has this power through its
knowing the moments of consciousness as moments； and controlling them because it is their
negative essential principle。
When conscience is considered in relation to the single features of the opposition which appears in
action； and when we consider its consciousness regarding the nature of those features； its attitude
towards the reality of the situation where action has to take place is； in the first instance； that of
knowledge。 So far as the aspect of universality is present in such knowledge； it is the business of
conscientious action qua knowledge； to compass the reality before it in an unrestricted exhaustive
manner； and thus to know exactly the circumstances of the case； and give them due consideration。
This knowledge； however； since it is aware of universality as a moment； is in consequence a kind
of knowledge of these circumstances which is conscious all the while of not embracing them； is
conscious of not being conscientious in its procedure。 The genuinely universal and pure relation of
knowledge would be one towards something not opposed； a relation to itself。 But action through
the opposition essentially implied in action is related to what negates consciousness； to a reality
existing per se。 This reality — being； as contrasted with the simple nature of pure consciousness；
the absolute other； multiplicity per se — is a sheer plurality of circumstances which breaks up
indefinitely and spreads in all directions — backwards into their conditions； sidewards in their
associations； forwards in 》
Transfer interrupted！
scientious mind is aware of this nature； of 〃the fact〃 and of its relation thereto； and knows it is not
acquainted to the full and complete extent require with the situation in which i