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being external property — when it demits somewhat of the possession acquired through its toil。 It
also gives up the enjoyment it had — when with its fastings and its mortifications it once more
absolutely denies itself that enjoyment。
Through these moments — the negative abandonment first of its own right and power of decision；
then of its property and enjoyment； and finally the positive moment of carrying on what it does not
understand…it deprives itself； completely and in truth； of the consciousness of inner and outer
freedom； or reality in the sense of its own existence for itself。 It has the certainty of having in truth
stripped itself of its Ego； and of having turned its immediate self…consciousness into a 〃thing〃； into
an objective external existence。
It could ensure its self…renunciation and self…abandonment solely by this real and vital sacrifice ＇of
its self ＇。 For only thereby is the deception got rid of； which lies in inner acknowledgment of
gratitude through heart； sentiment； and tongue — an acknowledgment which indeed disclaims all
power of independent self…existence； and ascribes this power to a gift from above； but in this very
disclaimer retains for itself its own proper and peculiar life； outwardly in the possession it does not
resign； inwardly in the consciousness of the decision which itself has resolved upon and in the
consciousness of its own self…constituted content； which it has not exchanged for a content coming
from without and filling it with meaningless ideas and phrases。
But in the sacrifice actually accomplished。 while consciousness has cancelled the action as its own
act； it has also implicitly demitted and put off its unhappy condition。 Yet that this demission（12）
has implicitly taken place； is effected by the other term of the logical process （Schluss） here
involved； the term which is the inherent and ultimate reality； That sacrifice of the subordinate term；
however； was at the same time not a onesided action； it involves the action of the other。 For giving
up one's own will is only in one aspect negative； in principle； or in itself； it is at the same time
positive； positing and affirming the will as an other；。 and； specifically； affirming the will as not a
particular but universal。 This consciousness takes this positive significance of the negatively
affirmed particular will to be the will of the other extreme； the will； which； because it is simply an
〃other〃 for consciousness； assumes the form of advice； or counsel； not through itself； but through
the third term； the mediator。 Hence its will certainly becomes； for consciousness； universal will；
inherent and essential will； but is not itself in its own view this inherent reality。 The giving up of its
own will as particular is not taken by it to be in principle the positive element of universal will。
Similarly its surrender of possession and enjoyment has merely the same negative significance； and
the universal which it thereby comes to find is； in its view； not its own doing proper。 This unity of
objectivity and independent self…existence which lies in the notion of action； and which therefore
comes for consciousness to be the essential reality and object — as this is not taken by
consciousness to be the principle of its action； neither does it become an object for consciousness
directly and through itself。 Rather； it makes the mediating minister express this still halting certainty；
that its unhappy state is only implicitly the reverse； i。e。 is only implicitly action bringing
self…satisfaction in its act or blessed enjoyment； that its pitiable action too is only implicitly the
reverse； namely； absolute action； that in principle action is only really action when it is the action of
some particular individual。 But for its self； action and its own concrete action remain something
miserable and insignificant； its enjoyment pain； and the sublation of these； positively considered；
remains a mere 〃beyond〃。 But in this object； where it finds its own action and existence； qua this
particular consciousness； to be inherently existence and action as such； there has arisen the idea of
Reason； of the certainty that consciousness is； in its particularity； inherently and essentially
absolute； or is all reality。
1。 The term 〃unglückliches Bewusstsein〃 is designed as a summary expression for the following
movement； there being no recognized general term for this purpose； as in the case of 〃Stoicism〃。
The term hardly seems fortunate： with the following analysis should be read Hegel's Philosophy of
History； part 4； sec。 2； c。 1 and 2。 （Eng。 Tr。 Pp。 380…415） and History of Philosophy； part 2；
Introduction。
2。 God as Judge。
3。 Christ。
4。 The religious communion。
5。 I。e。 the philosophical observer。
6。 The historic Christ as worshipped； e。g。 in the mediaeval church。
7。 Cp。 The Crusades。
8。 The conception of the nothingness of the individual in the sight of God。
9。 Asceticism。
10。 The Priesthood。
11。 Cp。 The use in the Church services of Latin instead of the vernacular： religious processions；
etc。
12。 Absolution。
C —
FREE CONCRETE MIND （1）
（AA）
（） Reason （1）
Reason's Certainty and
Reason's Truth
WITH the thought which consciousness has laid hold of； that the individual consciousness is
inherently absolute reality； consciousness turns back into itself。 In the case of the unhappy
consciousness； the inherent and essential reality is a 〃beyond〃 remote from itself。 But the process
of its own activity has in its case brought out the truth that individuality； when completely
developed； individuality which is a concrete actual mode of consciousness； is made the negative of
itself； i。e。 the objective extreme； — in other words； has forced it to make explicit its self…existence；
and turned this into an objective fact。 In this process it has itself become aware； too； of its unity
with the universal； a unity which； seeing that the individual when sublated is the universal； is no
longer looked on by us as falling outside it； and which； since consciousness maintains itself in this
its negative condition； is inherently in it as such its very essence。 Its truth is what appears in the
process of synthesis — where the extremes were seen to be absolutely held apart — as the middle
term； proclaiming to the unchangeable consciousness that the isolated individual has renounced
itself； and to the individual consciousness that the unchangeable consciousness is no longer for it an
extreme； but is one with it and reconciled to it。 This mediating term is the unity directly aware of
both； and relating them to one another； and the consciousness of their unity； which it proclaims to
consciousness and thereby to itself； is the certainty and assurance of being all truth。
From the fact that self…consciousness is Reason； its hitherto negative attitude towards otherness
turns round into a positive attitude。 So far it has been concerned merely with its independence and
freedom； it has sought to save and keep itself for itself at the expense of the world or its own
actuality； both of which appeared to it to involve the denial of its own essential nature。 But qua
reason； assured of itself； it is at peace so far as they are concerned； and is able to endure them； for
it is certain its self is reality； certain that all concrete actuality is nothing else but it。 Its thought is
itself eo ipso concrete reality； its attitude towards the latter is thus that of Idealism。 To it； looking
at itself in this way； it seems as if now； for the first time； the world had come into being。 Formerly；
it did not understand the world； it desired the world and worked upon it； then withdrew itself from
it and retired into itself； abolished the world so far as itself was concerned； and abolished itself qua
consciousness — both the consciousness of that world as essentially real； as well as the
consciousness of its nothingness and unreality。 Here； for the first time； after the grave of its truth is
lost； after the annihilation of its concrete actuality is itself done away with； and the individuality of
consciousness is seen to be in itself absolute reality； it discovers the world as its own new and real
world； which in its permanence possesses an interest for it； just as previously the interest lay only
in its transitoriness。 The subsistence of the world is taken to mean the actual presence of its own
truth； it is certain of finding only itself there。
Reason is the conscious certainty of being all reality。 This is how Idealism expresses the principle
of Reason。 （3） Just as consciousness assuming the form of reason immediately and inherently
contains that certainty within it； in the same way idealism also directly proclaims and expresses that
certainty。 I am I in the sense that the I which is object for me is sole and only object； is all reality
and all that is present。 The I which is object to me here is not what we have in self…consciousness
in general； nor again what we have in free independent self …consciousnes