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developed into a system of lawswhich preserves the individuals each for himself。 This separation
does not per se hold for self…consciousness； which knows the other as its own proper self…hood。
It attains therefore to the enjoyment of Pleasure； to the consciousness of its actualization in a
consciousness which appears as independent； or to the intuition of the unity of both independent
self…consciousnesses。 It succeeds in its purpose； but only to learn there what the truth of that
purpose is。 It conceives itself as this individual self…existent （Fürmichseyn） being； but the
actualization of this purpose is just the cancelling of the purpose。 For it comes consciously to be；
not object in the sense of a given particular individual； but rather as unity of its self and the other
self…consciousness； consequently as cancelled and transcended individual； i。e。 as universal。
The pleasure enjoyed has； indeed； the positive significance that the self has become aware of itself
as objective self…consciousness： but the negative import is there as well…that of having cancelled
itself。 And since it took its realization in the former sense only； its experience comes consciously
before it as contradiction； in which the acquired reality of its individual existence finds itself
destroyed by the negative element； which stands without reality and without content over against
the former； and yet is the force which consumes it。 This negative element is nothing else than the
notion of what this individuality inherently is。 This individuality is； however； as yet the poorest form
of self…realizing mind； for it is to itself still simply the abstraction of reason； or is the merely
immediate unity of being…for…self and being…in…self （Für…sich und Ansichseyns）； of explicit and
implicit self。 Its essential nature therefore is only the abstract category。 Still it has no longer the
form of immediate simple being as in the case of Observation； where it is abstract being； or； when
affirmed as something alien； is thinghood in general。 Here in the case before us there has entered
into this thinghood self…existence （Fürsichseyn） and mediation。 It comes on the scene here；
therefore； in the form of a circular process； whose content is the developed pure relation of the
simple essential elements。 The actualization attained in the case of this individuality consists；
therefore； in nothing else than its having turned out this cycle of abstractions from the restricted
confines of simple self…consciousness； and put them into the sphere and condition of 〃being for
consciousness〃 existence； where they appear spread out in detail as distinct objects。
The sort of object； then； that self…consciousness in its pleasurable enjoyment takes to be its true
reality； is the detailed expansion of those bare essential elements of pure unity； of pure difference；
and of their relation。 Further than this the object； which individuality experiences as its true nature；
has no content。 It is what is called Necessity。 For Necessity； Fate； or the like； is just that about
which we are unable to say what it is doing； what its definite laws and its positive content actually
are； because it is the absolute pure notion itself； viewed as being； relation bare and simple； but
imperturbable； irresistible； and immovable； whose work is merely the nothingness of individual
existence。 It is this firm unbending connexion； because that which is connected consists in pure
essentialities or empty abstractions。 Unity； Difference； and Relation are categories； each of which
is nothing； as it stands by itself； but only in its relation to its opposite； and they therefore cannot
come apart from one another。 They are by their own notion related to each other； for they are the
pure notions themselves； and this absolute relation and abstract process constitute Necessity。 The
merely particular individuality； which has in the first instance only the pure notion of reason for its
content； instead of having escaped from dead theory and plunged into actual life； has thus only
precipitated itself into consciousness of its own lifelessness； and enjoys itself merely as naked and
alien necessity； lifeless actuality。
The transition takes the place from the form of oneness to that of universality； from oneabsolute
abstraction into the other； it proceeds from that purpose of pure explicit existence…for…self； which
has cast off fellowship and communion with others； into the sheer oppositei。e。 into equally
abstract implicit immanent existenceinto mere being…in…itself。 This appears consequently in such
form that the individual is simply reduced to naught； and the utter atomicity of separate individual
existence is pulverized on the equally hard but continuous actuality。
Since it is qua consciousness the unity of itself and its opposite； this transition is still a fact for it。 Its
purpose； and its realization as well as the contradiction of what constituted for it its essential
nature； and what inherently that nature isall this it is consciously aware of。 It learns the double
meaning which lies in what it did； when it sought to 〃take〃 and possess its life： it 〃took〃 life； but
thereby rather laid hold on death。
This transition of its living being into lifeless necessity appears to it therefore a perversion which is
mediated by no agency at all。 The mediating factor would have to be that in which both sides
would be one； where consciousness thus knew the one moment in the other； found its purpose and
action in Fate； and its fate in its purpose and action； saw its own true nature in this Necessity。 But；
for consciousness the meaning of this unity here is just pleasure itself； or simple particular feeling；
and the transition from the moment of this its purpose into the moment of its true nature is for it a
mere leap into the opposite。 For these moments are not contained and combined in feeling； but
only in the bare pure self； which is a universal or thought。 Consciousness； therefore； through the
experience in which its truth ought to have come to light； has instead become to itself a dark riddle；
the consequences of its deeds are to it not really its own deeds。 What happens to it is found to be
not the experience of what it inherently is； the transition is not a mere alteration in form of the same
content and essential nature； presented now as content and true reality of consciousness； thereafter
as object or intuitively perceived essence of itself。 The abstract necessity thus gets the significance
of the merely negative uncomprehended power of universality； on which individuality is broken in
pieces。
The appearance of this mode of self…consciousness goes as far as this stage。 The last moment of
the existence of this mode is the thought of its loss and annihilation in necessity； or the thought of
itself as a being （Wesen） entirely alien to itself。 Self…consciousness in itself； however； has survived
this loss； for this necessity or pure universality is its own proper nature （Wesen）。 This reflexion of
consciousness into self； the knowledge that necessity is itself； is a new mode or attitude of
consciousness。
1。 Faust （adapted）。
2。 Cp。 Spenser's Faerie Queene； Bk。 2： Canto 12； 54。
b
The Law of the Heart； & the Frenzy of
Self…Conceit
NECESSITY is for this new mode of consciousness what in truth self…consciousness finds
necessity in its own case to be。 In its new attitude self…consciousness regards itself as the
necessary element。 It knows that it has the universal； the law； immediately within itself； a law
which； because of this characteristic of being immediately within consciousness as it is for itself； is
called the Law of the Heart。 This mode or attitude of consciousness is for itself； qua individual；
essential reality as the former mode similarly was； but in the present case it is richer by the
characteristic that this self…existence is taken as necessary or universal。
The law； therefore； which is primarily the law proper of self…consciousness； or a 〃heart〃 which
however has in it a law； is the purpose which the self proceeds to realize。 It remains to be seen
whether its realization corresponds to its notion； and whether it will therein come to find this its law
to be the essential ultimate fact。
Opposed to this 〃heart〃 stands a reality。 For in the 〃heart〃 the law is in the first place merely for
itself； it is not yet actualized； and thus； too； is something other than what the notion is。 This other is
thereby characterized as a reality which is the antithesis of what is to be realized； and consequently
is the contradiction of the law and the individual。 This reality is thus on the one hand a law by
which the particular individuality is crushed and oppressed； a violent ordinance of the world which
contradicts the law of the heart； and； on the other hand； a humanity suffering under that
ordinancea humanity which does not follow the law of tile heart； but is subjected to an alien
necessity。
'This reality； appearing in opposition to the present mode of consciousness is； as is evident； nothing
but the foregoing diremption of individuality and its truth；