achievement and simple result from which the sense of its having been their doing has vanished： it
stands as the absolute basis of all their action； where all their action securely subsists。 This simple
ethereal substance of their life； owing to its thus determining their unalterable self…identity； has the
nature of objective being； and hence only stands in relation to and exists for 〃another〃。 It is thus；
ipso facto； inherently the opposite of itself…Wealth or Resources。 Although wealth is something
passive； is nothingness； it is likewise a universal spiritual entity； the continuously created result of
the labour and action of all； just as it is again dissipated into the enjoyment of all。 In enjoyment
each individuality no doubt becomes aware of self…existence； aware of itself as single； but this
enjoyment is itself the result of universal action； just as； reciprocally； wealth calls forth universal
labour； and produces enjoyment for all。 The actual has through and through the spiritual
significance of being directly universal。 Each individual doubtless thinks he is acting in his own
interests when getting this enjoyment； for this is the aspect in which he gets the sense of being
something on his own account； and for that reason he does not take it to be something spiritual。
Yet looked at even in external fashion； it becomes manifest that in his own enjoyment each gives
enjoyment to all； in his own labour each works for all as well as for himself； and all for him。 His
self…existence is； therefore； inherently universal； and self…interest is merely a supposition that cannot
get the length of making concrete and actual what it means or supposes； viz。 to do something that
is not to further the good of all。
Thus； then； in these two spiritual powers self…consciousness finds its own substance； content； and
purpose； it has there a direct intuitive consciousness of its twofold nature； in one it sees what it is
inherently in itself； in the other what it is explicitly for itself。 At the same time qua spirit； it is the
negative unity； uniting the subsistence of these powers with the separation of individuality from the
universal； or that of reality from the self。 Dominion and wealth are； therefore； before the individual
as objects he is aware of； i。e。 as objects from which he knows himself to be detached and
between which he thinks he can choose； or even decline to choose either。 In。 the form of this
detached bare consciousness he stands over against the essential reality as one which is merely
there for him。 He then has the reality qua essential reality within himself。 In this bare consciousness
the moments of the substance are taken to be not state…power and wealth； but thoughts； the
thoughts of Good and Bad。 But further； self…consciousness is a relation of his pure consciousness
to his actual consciousness； of what is thought to the objective being； it is essentially Judgment。
What is Good and what is Bad has already been brought out in the case of the two aspects of
actual reality by determining what the aspects immediately are； the Good is state…power； the Bad；
wealth。 But this first judgment； this first distinction of content； cannot be looked at as a 〃spiritual〃
judgment； for in that first judgment the one side has been characterized as only the inherently
existing or positive； and the other side as only the explicit self…existent and negative。 But qua
spiritual realities； each permeates both moments； pervades both aspects； and thus their nature is
not exhausted in those specific characteristics ＇positive and negative＇。 And the self…consciousness
that has to do with them is self…complete； is in itself and for itself。 It must； therefore； relate itself to
each in that twofold form in which they appear； and by so doing； this nature of theirs； which
consists in being self…estranged determinations； will come to light。
Now self…consciousness takes that object to be good； and to exist per se； in which it finds itself ；
and that to be bad when it finds the opposite of； itself there。 Goodness means identity of objective
reality with it； badness their disparity。 At the same time what is for it good and bad； is per se good
and bad； because it is just that in which these two aspects — of being per se； and of being for it —
are the same： it is the real indwelling soul of the objective facts； and the judgment is the evidence of
its power within them； a power which makes them into what they are in themselves。 What they are
when spirit is actively related to them； their identity or non…identity with spirit — that is their real
nature and the test of their true meaning； and not how they are identical or diverse taken
immediately in themselves apart from spirit； i。e。 not their inherent being and self…existence in
abstracto。 The active relation of spirit to these moments — which are first put forward as objects
to it and thereafter pass by its action into what is essential and inherent — becomes at the same
time their reflexion into themselves； in virtue of which they obtain actual spiritual existence； and
their spiritual meaning comes to light。 But as their first immediate characteristic is distinct from the
relation of spirit to them； the third determinate moment — their own proper spirit — is also
distinguished from the second moment。 Their second inherent nature （Das zweite Ansich
derselben） — their essentiality which comes to light through the relation of spirit to them — in the
first instance； must surely turn out different from the immediate inherent nature； for indeed this
mediating process of spiritual activity puts in motion the immediate characteristic； and turns it into
something else。
As a result of this process； then； the self…contained conscious mind doubtless finds in the Power of
the State its bare and simple reality； and its subsistence； but it does not find its individuality as
such； it finds its inherent and essential being； but not what it is for itself。 Rather； it finds there action
qua individual action rejected and denied； and subdued into obedience。 The individual thus recoils
before this power and turns back into himself； it is for him the reality that suppresses him； and is
the bad。 For instead of being identical with him； that with which he is at one； it is something utterly
in discordance with individuality。 In contrast with this； Wealth is the good； wealth tends to the
general enjoyment； it is there simply to be disposed of； and it ensures for every one the
consciousness of his particular self。 Riches means in its very nature universal beneficence： if it
refuses any benefit in a given case and does not gratify every need； this is merely an accident
which does not detract from its universal and necessary nature of imparting to every individual his
share and being a thousand…handed benefactor。
These two judgments provide the ideas of Goodness and Badness with a content which is the
reverse of what they had for us。 Self…consciousness had up till now； however； been related to its
objects only incompletely； viz。 only according to the criterion of the self…existent。 But
consciousness is also real in its inherent nature； and has likewise to take this aspect for its point of
view and criterion； and by so doing round off completely the judgment of self…conscious spirit。
According to this aspect state…power expresses its essential nature： the power of the state is in
part the quiet insistence of law； in part government and prescription； which appoints and regulates
the particular processes of universal action。 The one is the simple substance itself； the other its
action which animates and sustains itself and all individuals。 The individual thus finds therein his
ground and nature expressed； organized； and exercised。 As against this； the individual； by the
enjoyment of wealth； does not get； to know his own universal nature： he only gets a transitory
consciousness and enjoyment of himself qua particular and self…existing and discovers his
discordance； his want of agreement with his own essential nature。 The conceptions Good and Bad
thus receive here a content the opposite of what they had before。
These two ways of judging find each of them an identity and a disagreement。 In the first case
consciousness finds the power of the state out of agreement with it； and the enjoyment that came
from wealth in accord with it； while in the second case the reverse holds good。 There is a twofold
attainment of identity and a twofold form of disagreement： there is an opposite relation established
towards both the essential realities。 We must pass judgment on these different ways of judging as
such； to this end we have to apply the criterion already brought forward。 The conscious relation
which finds identity or agreement； is； according to this standard； the Good； that which finds want
of agreement； the Bad。 These two types of relation must henceforth be regarded as diverse forms
of conscious existence。 Conscious life； through taking up a different kind of relation； thereby
becomes itself characterized as different； comes to be itself good or bad。 It is not thus distinct in
virtue of the fact that it took as its constitutive principle either existenc