finds general recognition and acceptance： state…power and wealth are the real and actually
acknowledged forms of power。 But its gaining acceptance thus is itself vain； and just by the fact
that it gets the mastery over them it knows them to be not real by themselves； knows rather itself
to be the power within them； and them to be vain and empty。 That in possessing them it thus itself
is able to stand apart from and outside them — this is what it expresses in witty phrases； and to
express this is； therefore； its supreme interest； and the true meaning of the whole process。 In such
utterance this self…in the form of a pure self not associated with or bound by determinations
derived either from reality or thought…comes consciously to be a spiritual entity having a truly
universal significance and value。 It is the condition in which the nature of all relationships is rent
asunder； and it is the conscious rending of them all。 But only by self…consciousness being roused to
revolt does it know its own peculiar torn and shattered condition； and in its knowing this it has
ipso facto risen above that condition。 In that state of self…conscious vanity all substantial content
comes to have a negative significance； which can no longer be taken in a positive sense。 The
positive object is merely the pure ego itself； and the consciousness that is rent in sunder is
inherently and essentially this pure self…identity of self…consciousness returned to itself。
1。 It will be observed that 〃culture〃 embraces all means of self…development； 〃ideas〃 as well as
material factors such as 〃wealth〃。
2。 Bacon's phrase； 〃Knowledge is power〃。
3。 〃Espèce se dit de personnes auxquelles on ne trouve ni qualité ni mérite。〃…Littré。
4。 Diderot's Rameau's Neffe。
5。 Cp。 Hume's view of 〃personal identity〃； Treatise； pt。 IV； c。 6。
6。 Cp。 〃L'état c'est moi。〃
7。 v。 p。 524。
8。 v。 p。 432 ff。
9。 Diderot； Rameau's Neffe。
10。 The 〃philosopher〃 in Diderot's Dialogue。
I。 b
Belief and Pure Insight （1）
THE spiritual condition of self…estrangement exists in the sphere of culture as a fact。 But since this
whole has become estranged from itself； there lies beyond this sphere the nonactual realm of pure
consciousness； of thought。 Its content consists of what has been reduced purely to thought； its
absolute element is thinking。 Since； however； thinking is in the first instance the element of this
world； consciousness has merely these thoughts； but it does not as yet think them or does not
know that they are thoughts： to consciousness they appear in the form of presentations； they are
objects in the form of ideas。 For it comes out of the sphere of actuality into that of pure
consciousness； but is itself still to all intents and purposes in the sphere of actuality with the
determinateness that implies。 The conscious state of contrition and abasement is still essentially and
inherently the self…identity of pure consciousness； not as a fact that itself is aware of but only as
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 twofol