PREFACE: ON SCIENTIFIC COGNITION

1. It is customary to preface a work with an explanation of the author's aim, why he wrote the book, and the relationship in which he believes it to stand to other earlier or contemporary treatises on the same subject. In the case of a philosophical work, however, such an explanation seems not only superfluous but, in view of the nature of the subject-matter, even inappropriate and misleading. For whatever might appropriately be said about philosophy in a preface—say a historical statement of the main drift and the point of view, the general content and results, a string of random assertions and assurances about truth—none of this can be accepted as the way in which to expound philosophical truth. Also, since philosophy moves essentially in the element of universality, which includes within itself the particular, it might seem that here more than in any of the other sciences the subject-matter itself, and even in its complete nature, were expressed in the aim and the final results, the execution being by contrast really the unessential factor. On the other hand, in the ordinary view of anatomy, for instance (say, the knowledge of the parts of the body regarded as inanimate), we are quite sure that we do not as yet possess the subject-matter itself, the content of this science, but must in addition exert ourselves to know the particulars. Further, in the case of such an aggregate of information, which has no right to bear the name of Science, an opening talk about aim and other such generalities is usually conducted in the same historical and uncomprehending way in which the content itself (these nerves, muscles, etc.) is spoken of. In the case of philosophy, on the other hand, this would give rise to the incongruity that along with the employment of such a method its inability to grasp the truth would also be demonstrated.

2. Furthermore, the very attempt to define how a philosophical work is supposed to be connected with other efforts to deal with the same subject-matter drags in an extraneous concern, and what is really important for the cognition of the

truth is obscured. The more conventional opinion gets fixated on the antithesis of truth and falsity, the more it tends to expect a given philosophical system to be either accepted or contradicted; and hence it finds only acceptance or rejection. It does not comprehend the diversity of philosophical systems as the progressive unfolding of truth, but rather sees in it simple disagreements. The bud disappears in the bursting-forth of the blossom, and one might say that the former is refuted by the latter; similarly, when the fruit appears, the blossom is shown up in its turn as a false manifestation of the plant, and the fruit now emerges as the truth of it instead. These forms are not just distinguished from one another, they also supplant one another as mutually incompatible. Yet at the same time their fluid nature makes them moments of an organic unity in which they not only do not conflict, but in which each is as necessary as the other; and this mutual necessity alone constitutes the life of the whole. But he who rejects a philosophical system [i.e. the new philosopher] does not usually comprehend what he is doing in this way; and he who grasps the contradiction between them [i.e. the historian of philosophy] does not, as a general rule, know how to free it from its one-sidedness, or maintain it in its freedom by recognizing the reciprocally necessary moments that take shape as a conflict and seeming incompatibility.

3. Demanding and supplying these [superficial] explanations passes readily enough as a concern with what is essential. Where could the inner meaning of a philosophical work find fuller expression than in its aims and results, and how could these be more exactly known than by distinguishing them from everything else the age brings forth in this sphere? Yet when this activity is taken for more than the mere beginnings of cognition, when it is allowed to pass for actual cognition, then it should be reckoned as no more than a device for evading the real issue [die Sache selbst], a way of creating an impression of hard work and serious commitment to the problem, while actually sparing oneself both. For the real issue is not exhausted by stating it as an aim, but by carrying it out, nor is the result the actual whole, but rather the result together with the process through which it came about. The aim by itself is a lifeless universal, just as the guiding tendency is a mere drive that as yet

lacks an actual existence; and the bare result is the corpse which has left the guiding tendency behind it. Similarly, the specific difference of a thing is rather its limit; it is where the thing stops, or it is what the thing is not. This concern with aim or results, with differentiating and passing judgement on various thinkers is therefore an easier task than it might seem. For instead of getting involved in the real issue, this kind of activity is always away beyond it; instead of tarrying with it, and losing itself in it, this kind of knowing is forever grasping at something new; it remains essentially preoccupied with itself instead of being preoccupied with the real issue and surrendering to it. To judge a thing that has substance and solid worth is quite easy, to comprehend it is much harder, and to blend judgement and comprehension in a definitive description is the hardest thing of all.

4. Culture and its laborious emergence from the immediacy of substantial life must always begin by getting acquainted with general principles and points of view, so as at first to work up to a general conception [Gedanke] of the real issue, as well as learning to support and refute the general conception with reasons; then to apprehend the rich and concrete abundance [of life] by differential classification; and finally to give accurate instruction and pass serious judgement upon it. From its very beginning, culture must leave room for the earnestness of life in its concrete richness; this leads the way to an experience of the real issue. And even when the real issue has been penetrated to its depths by serious speculative effort, this kind of knowing and judging will still retain its appropriate place in ordinary conversation.

5. The true shape in which truth exists can only be the scientific system of such truth. To help bring philosophy closer to the form of Science, to the goal where it can lay aside the title 'love of knowing' and be actual knowing—that is what I have set myself to do. The inner necessity that knowing should be Science lies in its nature, and only the systematic exposition of philosophy itself provides it. But the external necessity, so far as it is grasped in a general way, setting aside accidental matters of person and motivation, is the same as the inner, or in other words it lies in the shape in which time sets forth the sequential existence of its moments. To show that now is the time for

philosophy to be raised to the status of a Science would therefore be the only true justification of any effort that has this aim, for to do so would demonstrate the necessity of the aim, would indeed at the same time be the accomplishing of it.

6. To lay down that the true shape of truth is scientific— or, what is the same thing, to maintain that truth has only the Notion as the element of its existence—seems, I know, to contradict a view which is in our time as prevalent as it is pretentious, and to go against what that view implies. Some explanation therefore seems called for, even though it must for the present be no more than a bare assertion, like the view that it contradicts. If, namely, the True exists only in what, or better as what, is sometimes called intuition, sometimes immediate knowledge of the Absolute, religion or being—not at the centre of divine love but the being of the divine love itself—then what is required in the exposition of philosophy is, from this viewpoint, rather the opposite of the form of the Notion. For the Absolute is not supposed to be comprehended, it is to be felt and intuited; not the Notion of the Absolute, but the feeling and intuition of it, must govern what is said, and must be expressed by it.

7. If we apprehend a demand of this kind in its broader context, and view it as it appears at the stage which self-conscious Spirit has presently reached, it is clear that Spirit has now got beyond the substantial life it formerly led in the element of thought, that it is beyond the immediacy of faith, beyond the satisfaction and security of the certainty that consciousness then had, of its reconciliation with the essential being, and of that being's universal presence both within and without. It has not only gone beyond all this into the other extreme of an insubstantial reflection of itself into itself, but beyond that too. Spirit has not only lost its essential life; it is also conscious of this loss, and of the finitude that is its own content. Turning away from the empty husks, and confessing that it lies in wickedness, it reviles itself for so doing, and now demands from philosophy, not so much knowledge of what it is, as the recovery through its agency of that lost sense of solid and substantial being. Philosophy is to meet this need, not by opening up the fast-locked nature of substance, and raising this to self-consciousness, not by bringing consciousness out of its chaos back to an order based

on thought, nor to the simplicity of the Notion, but rather by running together what thought has put asunder, by suppressing the differentiations of the Notion and restoring the feeling of essential being: in short, by providing edification rather than insight. The 'beautiful', the 'holy', the 'eternal', 'religion', and 'love' are the bait required to arouse the desire to bite; not the Notion, but ecstasy, not the cold march of necessity in the thing itself, but the ferment of enthusiasm, these are supposed to be what sustains and continually extends the wealth of substance.

8. In keeping with this demand is the strenuous, almost over-zealous and frenzied effort to tear men away from their preoccupation with the sensuous, from their ordinary, private [einzelne] affairs, and to direct their gaze to the stars; as if they had forgotten all about the divine, and were ready like worms to content themselves with dirt and water. Formerly they had a heaven adorned with a vast wealth of thoughts and imagery. The meaning of all that is, hung on the thread of light by which it was linked to that heaven. Instead of dwelling in this world's presence, men looked beyond it, following this thread to an other-worldly presence, so to speak. The eye of the Spirit had to be forcibly turned and held fast to the things of this world; and it has taken a long time before the lucidity which only heavenly things used to have could penetrate the dullness and confusion in which the sense of worldly things was enveloped, and so make attention to the here and now as such, attention to what has been called 'experience', an interesting and valid enterprise. Now we seem to need just the opposite: sense is so fast rooted in earthly things that it requires just as much force to raise it. The Spirit shows itself as so impoverished that, like a wanderer in the desert craving for a mere mouthful of water, it seems to crave for its refreshment only the bare feeling of the divine in general. By the little which now satisfies Spirit, we can measure the extent of its loss.

9. This modest complacency in receiving, or this sparingness in giving, does not, however, befit Science. Whoever seeks mere edification, and whoever wants to shroud in a mist the manifold variety of his earthly existence and of thought, in order to pursue the indeterminate enjoyment of this indeterminate divinity, may look where he likes to find all this. He will find

ample opportunity to dream up something for himself. But philosophy must beware of the wish to be edifying.

10. Still less must this complacency which abjures Science claim that such rapturous haziness is superior to Science. This prophetic talk supposes that it is staying right in the centre and in the depths, looks disdainfully at determinateness (Horos), and deliberately holds aloof from Notion and Necessity as products of that reflection which is at home only in the finite. But just as there is an empty breadth, so too there is an empty depth; and just as there is an extension of substance that pours forth as a finite multiplicity without the force to hold the multiplicity together, so there is an intensity without content, one that holds itself in as a sheer force without spread, and this is in no way distinguishable from superficiality. The power of Spirit is only as great as its expression, its depth only as deep as it dares to spread out and lose itself in its exposition. Moreover, when this non-conceptual, substantial knowledge professes to have sunk the idiosyncrasy of the self in essential being, and to philosophize in a true and holy manner, it hides the truth from itself: by spurning measure and definition, instead of being devoted to God, it merely gives free rein both to the contingency of the content within it, and to its own caprice. Such minds, when they give themselves up to the uncontrolled ferment of [the divine] substance, imagine that, by drawing a veil over self-consciousness and surrendering understanding they become the beloved of God to whom He gives wisdom in sleep; and hence what they in fact receive, and bring to birth in their sleep, is nothing but dreams.

11. Besides, it is not difficult to see that ours is a birth-time and a period of transition to a new era. Spirit has broken with the world it has hitherto inhabited and imagined, and is of a mind to submerge it in the past, and in the labour of its own transformation. Spirit is indeed never at rest but always engaged in moving forward. But just as the first breath drawn by a child after its long, quiet nourishment breaks the gradualness of merely quantitative growth—there is a qualitative leap, and the child is born—so likewise the Spirit in its formation matures slowly and quietly into its new shape, dissolving bit by bit the structure of its previous world, whose tottering state is only hinted at by isolated symptoms. The frivolity and boredom

which unsettle the established order, the vague foreboding of something unknown, these are the heralds of approaching change. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world.

12. But this new world is no more a complete actuality than is a new-born child; it is essential to bear this in mind. It comes on the scene for the first time in its immediacy or its Notion. Just as little as a building is finished when its foundation has been laid, so little is the achieved Notion of the whole the whole itself. When we wish to see an oak with its massive trunk and spreading branches and foliage, we are not content to be shown an acorn instead. So too, Science, the crown of a world of Spirit, is not complete in its beginnings. The onset of the new spirit is the product of a widespread upheaval in various forms of culture, the prize at the end of a complicated, tortuous path and of just as variegated and strenuous an effort. It is the whole which, having traversed its content in time and space, has returned into itself, and is the resultant simple Notion of the whole. But the actuality of this simple whole consists in those various shapes and forms which have become its moments, and which will now develop and take shape afresh, this time in their new element, in their newly acquired meaning.

13. While the initial appearance of the new world is, to begin with, only the whole veiled in its simplicity, or the general foundation of the whole, the wealth of previous existence is still present to consciousness in memory. Consciousness misses in the newly emerging shape its former range and specificity of content, and even more the articulation of form whereby distinctions are securely defined, and stand arrayed in their fixed relations. Without such articulation, Science lacks universal intelligibility, and gives the appearance of being the esoteric possession of a few individuals: an esoteric possession, since it is as yet present only in its Notion or in its inwardness; of a few individuals, since its undiffused manifestation makes its existence something singular. Only what is completely determined is at once exoteric, comprehensible, and capable of being learned and appropriated by all. The intelligible form of Science is the way open and equally accessible to everyone, and consciousness as it approaches Science justly demands that it

be able to attain to rational knowledge by way of the ordinary understanding; for the understanding is thought, the pure 'I' as such; and what is intelligible is what is already familiar and common to Science and the unscientific consciousness alike, the latter through its having afforded direct access to the former.

14. Science in its early stages, when it has attained neither to completeness of detail nor perfection of form, is vulnerable to criticism. But it would be as unjust for such criticism to strike at the very heart of Science, as it is untenable to refuse to honour the demand for its further development. This polarization seems to be the Gordian knot with which scientific culture is at present struggling, and which it still does not properly understand. One side boasts of its wealth of material and intelligibility, the other side at least scorns this intelligibility, and flaunts its immediate rationality and divinity. Even if the former side is reduced to silence, whether by the force of truth alone or by the blustering of the other, and even if, in respect of fundamentals, it feels itself outmatched, it is by no means satisfied regarding the said demands; for they are justified, but not fulfilled. Its silence stems only half from the triumph of its opponent, and half from the boredom and indifference which tend to result from the continual awakening of expectations through unfulfilled promises.

15. As for content, the other side make it easy enough for themselves at times to display a great expanse of it. They appropriate a lot of already familiar and well-ordered material; by focusing on rare and exotic instances they give the impression that they have hold of everything else which scientific knowledge had already embraced in its scope, and that they are also in command of such material as is as yet unordered. It thus appears that everything has been subjected to the absolute Idea, which therefore seems to be cognized in everything and to have matured into an expanded science. But a closer inspection shows that this expansion has not come about through one and the same principle having spontaneously assumed different shapes, but rather through the shapeless repetition of one and the same formula, only externally applied to diverse materials, thereby obtaining merely a boring show of diversity. The Idea, which is of course true enough on its own account, remains in effect always in its primitive condition, if its development

involves nothing more than this sort of repetition of the same formula. When the knowing subject goes around applying this single inert form to whatever it encounters, and dipping the material into this placid element from outside, this is no more the fulfilment of what is needed, i.e. a self-originating, self-differentiating wealth of shapes, than any arbitrary insights into the content. Rather it is a monochromatic formalism which only arrives at the differentiation of its material since this has been already provided and is by now familiar.

16. Yet this formalism maintains that such monotony and abstract universality are the Absolute, and we are assured that dissatisfaction with it indicates the inability to master the absolute standpoint and to keep hold of it. Time was when the bare possibility of imagining something differently was sufficient to refute an idea, and this bare possibility, this general thought, also had the entire positive value of an actual cognition. Nowadays we see all value ascribed to the universal Idea in this non-actual form, and the undoing of all distinct, determinate entities (or rather the hurling of them all into the abyss of vacuity without further development or any justification) is allowed to pass muster as the speculative mode of treatment. Dealing with something from the perspective of the Absolute consists merely in declaring that, although one has been speaking of it just now as something definite, yet in the Absolute, the A=A, there is nothing of the kind, for there all is one. To pit this single insight, that in the Absolute everything is the same, against the full body of articulated cognition, which at least seeks and demands such fulfilment, to palm off its Absolute as the night in which, as the saying goes, all cows are black—this is cognition naively reduced to vacuity. The formalism which recent philosophy denounces and despises, only to see it reappear in its midst, will not vanish from Science, however much its inadequacy may be recognized and felt, till the cognizing of absolute actuality has become entirely clear as to its own nature. Since the presentation of a general idea in outline, before any attempt to follow it out in detail, makes the latter attempt easier to grasp, it may be useful at this point to give a rough idea of it, at the same time taking the opportunity to get rid of certain habits of thought which impede philosophical cognition.

17. In my view, which can be justified only by the exposition

of the system itself, everything turns on grasping and expressing the True, not only as Substance, but equally as Subject. At the same time, it is to be observed that substantiality embraces the universal, or the immediacy of knowledge itself, as well as that which is being or immediacy for knowledge. If the conception of God as the one Substance shocked the age in which it was proclaimed, the reason for this was on the one hand an instinctive awareness that, in this definition, self-consciousness was only submerged and not preserved. On the other hand, the opposite view, which clings to thought as thought, to universality as such, is the very same simplicity, is undifferentiated, unmoved substantiality. And if, thirdly, thought does unite itself with the being of Substance, and apprehends immediacy or intuition as thinking, the question is still whether this intellectual intuition does not again fall back into inert simplicity, and does not depict actuality itself in a non-actual manner.

18. Further, the living Substance is being which is in truth Subject, or, what is the same, is in truth actual only in so far as it is the movement of positing itself, or is the mediation of its self-othering with itself. This Substance is, as Subject, pure, simple negativity, and is for this very reason the bifurcation of the simple; it is the doubling which sets up opposition, and then again the negation of this indifferent diversity and of its antithesis [the immediate simplicity]. Only this self-restoring sameness, or this reflection in otherness within itself—not an original or immediate unity as such—is the True. It is the process of its own becoming, the circle that presupposes its end as its goal, having its end also as its beginning; and only by being worked out to its end, is it actual.

19. Thus the life of God and divine cognition may well be spoken of as a disporting of Love with itself; but this idea sinks into mere edification, and even insipidity, if it lacks the seriousness, the suffering, the patience, and the labour of the negative. In itself, that life is indeed one of untroubled equality and unity with itself, for which otherness and alienation, and the overcoming of alienation, are not serious matters. But this in-itself is abstract universality, in which the nature of the divine life to be for itself, and so too the self-movement of the form, are altogether left out of account. If the form is declared to be the same as the essence, then it is ipso facto a mistake to suppose

that cognition can be satisfied with the in-itself or the essence, but can get along without the form—that the absolute principle or absolute intuition makes the working-out of the former, or the development of the latter, superfluous. Just because the form is as essential to the essence as the essence is to itself, the divine essence is not to be conceived and expressed merely as essence, i.e. as immediate substance or pure self-contemplation  of the divine, but likewise as form, and in the whole wealth of the developed form. Only then is it conceived and expressed as an actuality.

20. The True is the whole. But the whole is nothing other than the essence consummating itself through its development. Of the Absolute it must be said that it is essentially a result  , that only in the end is it what it truly is; and that precisely in this consists its nature, viz. to be actual, subject, the spontaneous becoming of itself. Though it may seem contradictory that the Absolute should be conceived essentially as a result, it needs little pondering to set this show of contradiction in its true light. The beginning, the principle, or the Absolute, as at first immediately enunciated, is only the universal. Just as when I say 'all animals', this expression cannot pass for a zoology, so it is equally plain that the words, 'the Divine', 'the Absolute', 'the Eternal', etc., do not express what is contained in them; and only such words, in fact, do express the intuition as something immediate. Whatever is more than such a word, even the transition to a mere proposition, contains a becoming-other that has to be taken back, or is a mediation. But it is just this that is rejected with horror, as if absolute cognition were being surrendered when more is made of mediation than in simply saying that it is nothing absolute, and is completely absent in the Absolute.

21. But this abhorrence in fact stems from ignorance of the nature of mediation, and of absolute cognition itself. For mediation is nothing beyond self-moving self-sameness, or is reflection into self, the moment of the 'I' which is for itself pure negativity or, when reduced to its pure abstraction, simple becoming. The 'I', or becoming in general, this mediation, on account of its simple nature, is just immediacy in the process of becoming, and is the immediate itself. Reason is, therefore, misunderstood when reflection is excluded from the True, and is not grasped

as a positive moment of the Absolute. It is reflection that makes the True a result, but it is equally reflection that overcomes the antithesis between the process of its becoming and the result, for this becoming is also simple, and therefore not different from the form of the True which shows itself as simple in its result; the process of becoming is rather just this return into simplicity. Though the embryo is indeed in itself a human being, it is not so for itself; this it only is as cultivated Reason, which has made itself into what it is in itself. And that is when it for the first time is actual. But this result is itself a simple immediacy, for it is self-conscious freedom at peace with itself, which has not set the antithesis on one side and left it lying there, but has been reconciled with it.

22. What has just been said can also be expressed by saying that Reason is purposive activity. The exaltation of a supposed Nature over a misconceived thinking, and especially the rejection of external teleology, has brought the form of purpose in general into discredit. Still, in the sense in which Aristotle, too, defines Nature as purposive activity, purpose is what is immediate and at rest, the unmoved which is also self-moving, and as such is Subject. Its power to move, taken abstractly, is being-for-self or pure negativity. The result is the same as the beginning, only because the beginning is the purpose; in other words, the actual is the same as its Notion only because the immediate, as purpose, contains the self or pure actuality within itself. The realized purpose, or the existent actuality, is movement and unfolded becoming; but it is just this unrest that is the self; and the self is like that immediacy and simplicity of the beginning because it is the result, that which has returned into itself, the latter being similarly just the self. And the self is the sameness and simplicity that relates itself to itself.

23. The need to represent the Absolute as Subject has found expression in the propositions: God is the eternal, the moral world-order, love, and so on. In such propositions the True is only posited immediately as Subject, but is not presented as the movement of reflecting itself into itself. In a proposition of this kind one begins with the word 'God'. This by itself is a meaningless sound, a mere name; it is only the predicate that says what God is, gives Him content and meaning. Only in the end of the proposition does the empty beginning become actual knowledge.

This being so, it is not clear why one does not speak merely of the eternal, of the moral world-order, and so on, or, as the ancients did, of pure notions like 'being', 'the One', and so on, in short, of that which gives the meaning without adding the meaningless sound as well. But it is just this word that indicates that what is posited is not a being [i.e. something that merely is], or essence, or a universal in general, but rather something that is reflected into itself, a Subject. But at the same time this is only anticipated. The Subject is assumed as a fixed point to which, as their support, the predicates are affixed by a movement belonging to the knower of this Subject, and which is not regarded as belonging to the fixed point itself; yet it is only through this movement that the content could be represented as Subject. The way in which this movement has been brought about is such that it cannot belong to the fixed point; yet, after this point has been presupposed, the nature of the movement cannot really be other than what it is, it can only be external. Hence, the mere anticipation that the Absolute is Subject is not only not the actuality of this Notion, but it even makes the actuality impossible; for the anticipation posits the subject as an inert point, whereas the actuality is self-movement.

24. Among the various consequences that follow from what has just been said, this one in particular can be stressed, that knowledge is only actual, and can only be expounded, as Science or as system; and furthermore, that a so-called basic proposition or principle of philosophy, if true, is also false, just because it is only a principle. It is, therefore, easy to refute it. The refutation consists in pointing out its defect; and it is defective because it is only the universal or principle, is only the beginning. If the refutation is thorough, it is derived and developed from the principle itself, not accomplished by counter-assertions and random thoughts from outside. The refutation would, therefore, properly consist in the further development of the principle, and in thus remedying the defectiveness, if it did not mistakenly pay attention solely to its negative action, without awareness of its progress and result on their positive side too—The genuinely positive exposition of the beginning is thus also, conversely, just as much a negative attitude towards it, viz. towards its initially one-sided form of being immediate or purpose. It can therefore be taken equally well as a refutation

of the principle that constitutes the basis of the system, but it is more correct to regard it as a demonstration that the basis or principle of the system is, in fact, only its beginning.

25. That the True is actual only as system, or that Substance is essentially Subject, is expressed in the representation of the Absolute as Spirit—the most sublime Notion and the one which belongs to the modern age and its religion. The spiritual alone is the actual; it is essence, or that which has being in itself; it is that which relates itself to itself and is determinate, it is other-being and being-for-self, and in this determinateness, or in its self-externality, abides within itself; in other words, it is in and for itself.—But this being-in-and-for-itself is at first only for us, or in itself, it is spiritual Substance. It must also be this for itself, it must be the knowledge of the spiritual, and the knowledge of itself as Spirit, i.e. it must be an object to itself, but just as immediately a sublated object, reflected into itself. It is for itself only for us, in so far as its spiritual content is generated by itself. But in so far as it is also for itself for its own self, this self-generation, the pure Notion, is for it the objective element in which it has its existence, and it is in this way, in its existence for itself, an object reflected into itself. The Spirit that, so developed, knows itself as Spirit, is Science; Science is its actuality and the realm which it builds for itself in its own element.

26. Pure self-recognition in absolute otherness, this Aether as such, is the ground and soil of Science or knowledge in general. The beginning of philosophy presupposes or requires that consciousness should dwell in this element. But this element itself achieves its own perfection and transparency only through the movement of its becoming. It is pure spirituality as the universal that has the form of simple immediacy. This simple being in its existential form is the soil [of Science], it is thinking which has its being in Spirit alone. Because this element, this immediacy of Spirit, is the very substance of Spirit, it is the transfigured essence, reflection which is itself simple, and which is for itself immediacy as such, being that is reflected into itself. Science on its part requires that self-consciousness should have raised itself into this Aether in order to be able to live—and [actually] to live—with Science and in Science. Conversely, the individual has the right to demand that Science should at least provide him with the ladder to this standpoint, should show

him this standpoint within himself. His right is based on his absolute independence, which he is conscious of possessing in every phase of his knowledge; for in each one, whether recognized by Science or not, and whatever the content may be, the individual is the absolute form, i.e. he is the immediate certainty of himself and, if this expression be preferred, he is therefore unconditioned being. The standpoint of consciousness which knows objects in their antithesis to itself, and itself in antithesis to them, is for Science the antithesis of its own standpoint. The situation in which consciousness knows itself to be at home is for Science one marked by the absence of Spirit. Conversely, the element of Science is for consciousness a remote beyond in which it no longer possesses itself. Each of these two aspects [of self-conscious Spirit] appears to the other as the inversion of truth. When natural consciousness entrusts itself straightway to Science, it makes an attempt, induced by it knows not what, to walk on its head too, just this once; the compulsion to assume this unwonted posture and to go about in it is a violence it is expected to do to itself, all unprepared and seemingly without necessity. Let Science be in its own self what it may, relatively to immediate self-consciousness it presents itself in an inverted posture; or, because this self-consciousness has the principle of its actual existence in the certainty of itself, Science appears to it not to be actual, since self-consciousness exists on its own account outside of Science. Science must therefore unite this element of self-certainty with itself, or rather show that and how this element belongs to it. So long as Science lacks this actual dimension, it is only the content as the in-itself, the purpose that is as yet still something inward, not yet Spirit, but only spiritual Substance. This in-itself has to express itself outwardly and become for itself, and this means simply that it has to posit self-consciousness as one with itself.

27. It is this coming-to-be of Science as such or of knowledge, that is described in this Phenomenology of Spirit. Knowledge in its first phase, or immediate Spirit, is the non-spiritual, i.e. sense-consciousness. In order to become genuine knowledge, to beget the element of Science which is the pure Notion of Science itself, it must travel a long way and work its passage. This process of coming-to-be (considering the content and patterns it will display therein) will not be what is commonly understood by

an initiation of the unscientific consciousness into Science; it will also be quite different from the 'foundation' of Science; least of all will it be like the rapturous enthusiasm which, like a shot from a pistol, begins straight away with absolute knowledge, and makes short work of other standpoints by declaring that it takes no notice of them.

28. The task of leading the individual from his uneducated standpoint to knowledge had to be seen in its universal sense, just as it was the universal individual, self-conscious Spirit, whose formative education had to be studied. As regards the relation between them, every moment, as it gains concrete form and a shape of its own, displays itself in the universal individual. The single individual is incomplete Spirit, a concrete shape in whose whole existence one determinateness predominates, the others being present only in blurred outline. In a Spirit that is more advanced than another, the lower concrete existence has been reduced to an inconspicuous moment; what used to be the important thing is now but a trace; its pattern is shrouded to become a mere shadowy outline. The individual whose substance is the more advanced Spirit runs through this past just as one who takes up a higher science goes through the preparatory studies he has long since absorbed, in order to bring their content to mind: he recalls them to the inward eye, but has no lasting interest in them. The single individual must also pass through the formative stages of universal Spirit so far as their content is concerned, but as shapes which Spirit has already left behind, as stages on a way that has been made level with toil. Thus, as far as factual information is concerned, we find that what in former ages engaged the attention of men of mature mind, has been reduced to the level of facts, exercises, and even games for children; and, in the child's progress through school, we shall recognize the history of the cultural development of the world traced, as it were, in a silhouette. This past existence is the already acquired property of universal Spirit which constitutes the Substance of the individual, and hence appears externally to him as his inorganic nature. In this respect formative education, regarded from the side of the individual, consists in his acquiring what thus lies at hand, devouring his inorganic nature, and taking possession of it for himself. But, regarded from the side of universal Spirit as

substance, this is nothing but its own acquisition of self-consciousness, the bringing-about of its own becoming and reflection into itself.

29. Science sets forth this formative process in all its detail and necessity, exposing the mature configuration of everything which has already been reduced to a moment and property of Spirit. The goal is Spirit's insight into what knowing is. Impatience demands the impossible, to wit, the attainment of the end without the means. But the length of this path has to be endured, because, for one thing, each moment is necessary; and further, each moment has to be lingered over, because each is itself a complete individual shape, and one is only viewed in absolute perspective when its determinateness is regarded as a concrete whole, or the whole is regarded as uniquely qualified by that determination. Since the Substance of the individual, the World-Spirit itself, has had the patience to pass through these shapes over the long passage of time, and to take upon itself the enormous labour of world-history, in which it embodied in each shape as much of its entire content as that shape was capable of holding, and since it could not have attained consciousness of itself by any lesser effort, the individual certainly cannot by the nature of the case comprehend his own substance more easily. Yet, at the same time, he does have less trouble, since all this has already been implicitly accomplished; the content is already the actuality reduced to a possibility, its immediacy overcome, and the embodied shape reduced to abbreviated, simple determinations of thought. It is no longer existence in the form of being-in-itself—neither still in the original form [of an abstract concept], nor submerged in existence—but is now the recollected in-itself, ready for conversion into the form of being-for-self. How this is done must now be described more precisely.

30. We take up the movement of the whole from the point where the sublation of existence as such is no longer necessary; what remains to be done, and what requires a higher level of cultural reorientation, is to represent and to get acquainted with these forms. The existence that has been taken back into the Substance has only been immediately transposed into the element of the self through that first negation. Hence this acquired property still has the same character of uncomprehended

immediacy, of passive indifference, as existence itself; existence has thus merely passed over into figurative representation. At the same time it is thus something familiar, something which the existent Spirit is finished and done with, so that it is no longer active or really interested in it. Although the activity that has finished with existence is itself only the movement of the particular Spirit, the Spirit that does not comprehend itself, [genuine] knowing, on the other hand, is directed against the representation thus formed, against this [mere] familiarity; knowing is the activity of the universal self, the concern of thinking.

31. Quite generally, the familiar, just because it is familiar, is not cognitively understood. The commonest way in which we deceive either ourselves or others about understanding is by assuming something as familiar, and accepting it on that account; with all its pros and cons, such knowing never gets anywhere, and it knows not why. Subject and object, God, Nature, Understanding, sensibility, and so on, are uncritically taken for granted as familiar, established as valid, and made into fixed points for starting and stopping. While these remain unmoved, the knowing activity goes back and forth between them, thus moving only on their surface. Apprehending and testing likewise consist in seeing whether everybody's impression of the matter coincides with what is asserted about these fixed points, whether it seems that way to him or not.

32. The analysis of an idea, as it used to be carried out, was, in fact, nothing else than ridding it of the form in which it had become familiar. To break an idea up into its original elements is to return to its moments, which at least do not have the form of the given idea, but rather constitute the immediate property of the self. This analysis, to be sure, only arrives at thoughts which are themselves familiar, fixed, and inert determinations. But what is thus separated and non-actual is an essential moment; for it is only because the concrete does divide itself, and make itself into something non-actual, that it is self-moving. The activity of dissolution is the power and work of the Understanding, the most astonishing and mightiest of powers, or rather the absolute power. The circle that remains self-enclosed and, like substance, holds its moments together, is an immediate relationship, one therefore which has nothing astonishing about it.

But that an accident as such, detached from what circumscribes it, what is bound and is actual only in its context with others, should attain an existence of its own and a separate freedom—this is the tremendous power of the negative; it is the energy of thought, of the pure 'I'. Death, if that is what we want to call this non-actuality, is of all things the most dreadful, and to hold fast what is dead requires the greatest strength. Lacking strength, Beauty hates the Understanding for asking of her what it cannot do. But the life of Spirit is not the life that shrinks from death and keeps itself untouched by devastation, but rather the life that endures it and maintains itself in it. It wins its truth only when, in utter dismemberment, it finds itself. It is this power, not as something positive, which closes its eyes to the negative, as when we say of something that it is nothing or is false, and then, having done with it, turn away and pass on to something else; on the contrary, Spirit is this power only by looking the negative in the face, and tarrying with it. This tarrying with the negative is the magical power that converts it into being. This power is identical with what we earlier called the Subject, which by giving determinateness an existence in its own element supersedes abstract immediacy, i.e. the immediacy which barely is, and thus is authentic substance: that being or immediacy whose mediation is not outside of it but which is this mediation itself.

33. The fact that the object represented becomes the property of pure self-consciousness, its elevation to universality in general, is only one aspect of formative education, not its fulfilment—The manner of study in ancient times differed from that of the modern age in that the former was the proper and complete formation of the natural consciousness. Putting itself to the test at every point of its existence, and philosophizing about everything it came across, it made itself into a universality that was active through and through. In modern times, however, the individual finds the abstract form ready-made; the effort to grasp and appropriate it is more the direct driving-forth of what is within and the truncated generation of the universal than it is the emergence of the latter from the concrete variety of existence. Hence the task nowadays consists not so much in purging the individual of an immediate, sensuous mode of apprehension, and making him into a substance that is an

object of thought and that thinks, but rather in just the opposite, in freeing determinate thoughts from their fixity so as to give actuality to the universal, and impart to it spiritual life. But it is far harder to bring fixed thoughts into a fluid state than to do so with sensuous existence. The reason for this was given above: fixed thoughts have the 'I', the power of the negative, or pure actuality, for the substance and element of their existence, whereas sensuous determinations have only powerless, abstract immediacy, or being as such. Thoughts become fluid when pure thinking, this inner immediacy, recognizes itself as a moment, or when the pure certainty of self abstracts from itself—not by leaving itself out, or setting itself aside, but by giving up the fixity of its self-positing, by giving up not only the fixity of the pure concrete, which the 'I' itself is, in contrast with its differentiated content, but also the fixity of the differentiated moments which, posited in the element of pure thinking, share the unconditioned nature of the 'I'. Through this movement the pure thoughts become Notions, and are only now what they are in truth, self-movements, circles, spiritual essences, which is what their substance is.

34. This movement of pure essences constitutes the nature of scientific method in general. Regarded as the connectedness of their content it is the necessary expansion of that content into an organic whole. Through this movement the path by which the Notion of knowledge is reached becomes likewise a necessary and complete process of becoming; so that this preparatory path ceases to be a casual philosophizing that fastens on to this or that object, relationship, or thought that happens to pop up in the imperfect consciousness, or tries to base the truth on the pros and cons, the inferences and consequences, of rigidly defined thoughts. Instead, this pathway, through the movement of the Notion, will encompass the entire sphere of secular consciousness in its necessary development.

35. Further, an exposition of this kind constitutes the first part of Science, because the existence of Spirit qua primary is nothing but the immediate or the beginning—but not yet its return into itself. The element of immediate existence is therefore what distinguishes this part of Science from the others. The statement of this distinction leads us into a discussion of some fixed ideas which usually crop up in this connection.

36. The immediate existence of Spirit, consciousness, contains the two moments of knowing and the objectivity negative to knowing. Since it is in this element [of consciousness] that Spirit develops itself and explicates its moments, these moments contain that antithesis, and they all appear as shapes of consciousness. The Science of this pathway is the Science of the experience which consciousness goes through; the substance and its movement are viewed as the object of consciousness. Consciousness knows and comprehends only what falls within its experience; for what is contained in this is nothing but spiritual substance, and this, too, as object of the self. But Spirit becomes object because it is just this movement of becoming an other to itself, i.e. becoming an object to itself, and of suspending this otherness. And experience is the name we give to just this movement, in which the immediate, the unexperienced, i.e. the abstract, whether it be of sensuous [but still unsensed] being, or only thought of as simple, becomes alienated from itself and then returns to itself from this alienation, and is only then revealed for the first time in its actuality and truth, just as it then has become a property of consciousness also.

37. The disparity which exists in consciousness between the 'I' and the substance which is its object is the distinction between them, the negative in general. This can be regarded as the defect of both, though it is their soul, or that which moves them. That is why some of the ancients conceived the void as the principle of motion, for they rightly saw the moving principle as the negative, though they did not as yet grasp that the negative is the self. Now, although this negative appears at first as a disparity between the 'I' and its object, it is just as much the disparity of the substance with itself. Thus what seems to happen outside of it, to be an activity directed against it, is really its own doing, and Substance shows itself to be essentially Subject. When it has shown this completely, Spirit has made its existence identical with its essence; it has itself for its object just as it is, and the abstract element of immediacy, and of the separation of knowing and truth, is overcome. Being is then absolutely mediated; it is a substantial content which is just as immediately the property of the 'I', it is self-like or the Notion.

With this, the Phenomenology of Spirit is concluded. What

Spirit prepares for itself in it, is the element of [true] knowing. In this element the moments of Spirit now spread themselves out in that form of simplicity which knows its object as its own self. They no longer fall apart into the antithesis of being and knowing, but remain in the simple oneness of knowing; they are the True in the form of the True, and their difference is only the difference of content. Their movement, which organizes itself in this element into a whole, is Logic or speculative philosophy.

38. Now, because the system of the experience of Spirit embraces only the appearance of Spirit, the advance from this system to the Science of the True in its true shape seems to be merely negative, and one might wish to be spared the negative as something false, and demand to be led to the truth without more ado. Why bother with the false?—The view already discussed, namely, that we should begin with Science straight away, is to be answered at this point by examining the nature of the negative in general regarded as what is false. This is a topic regarding which established ideas notably obstruct the approach to truth. It will give us occasion to speak of mathematical cognition, which unphilosophical knowledge regards as the ideal that philosophy must strive to attain, though it has so far striven in vain.

39. 'True' and 'false' belong among those determinate notions which are held to be inert and wholly separate essences, one here and one there, each standing fixed and isolated from the other, with which it has nothing in common. Against this view it must be maintained that truth is not a minted coin that can be given and pocketed ready-made. Nor is there such a thing as the false, any more than there is something evil. The evil and the false, to be sure, are not as bad as the devil, for in the devil they are even made into a particular subjective agent; as the false and the evil, they are mere universals, though each has its own essence as against the other.

The false (for here it is only of this that we speak) would be the other, the negative of the substance, which as the content of knowledge is the True. But the substance is itself essentially the negative, partly as a distinction and determination of the content, and partly as a simple distinguishing, i.e. as self and knowledge in general. One can, of course, know something

falsely. To know something falsely means that there is a disparity between knowledge and its Substance. But this very disparity is the process of distinguishing in general, which is an essential moment [in knowing]. Out of this distinguishing, of course, comes their identity, and this resultant identity is the truth. But it is not truth as if the disparity had been thrown away, like dross from pure metal, not even like the tool which remains separate from the finished vessel; disparity, rather, as the negative, the self, is itself still directly present in the True as such. Yet we cannot therefore say that the false is a moment of the True, let alone a component part of it. To say that in every falsehood there is a grain of truth is to treat the two like oil and water, which cannot be mixed and are only externally combined. It is precisely on account of the importance of designating the moment of complete otherness that the terms 'true' and 'false' must no longer be used where such otherness has been annulled. Just as to talk of the unity of subject and object, of finite and infinite, of being and thought, etc. is inept, since object and subject, etc. signify what they are outside of their unity, and since in their unity they are not meant to be what their expression says they are, just so the false is no longer qua false, a moment of truth.

40. Dogmatism as a way of thinking, whether in ordinary knowing or in the study of philosophy, is nothing else but the opinion that the True consists in a proposition which is a fixed result, or which is immediately known. To such questions as, When was Caesar born?, or How many feet were there in a stadium?, etc. a clear-cut answer ought to be given, just as it is definitely true that the square on the hypotenuse is equal to the sum of the squares on the other two sides of a right-angled triangle. But the nature of a so-called truth of that kind is different from the nature of philosophical truths.

41. As regards historical truths—to mention these briefly—it will be readily granted that so far as their purely historical aspect is considered, they are concerned with a particular existence, with the contingent and arbitrary aspects of a given content, which have no necessity. But even such plain truths as those just illustrated are not without the movement of self-consciousness. To cognize one of them, a good deal of comparison is called for, books must be consulted, in some way or other

inquiry has to be made. Even an immediate intuition is held to have genuine value only when it is cognized as a fact along with its reasons, although it is probably only the bare result that we are supposed to be concerned about.

42. As for mathematical truths, we should be even less inclined to regard anyone as a geometer who knew Euclid's theorems outwardly by rote, without knowing their proofs, without, as we might say, to point the contrast, knowing them inwardly. Similarly, if someone became aware, through measuring a number of right-angled triangles, that their sides do, in fact, have the well-known relation to one another, we should consider his [mere] awareness of the fact unsatisfactory. Yet, even in mathematical cognition, the essentiality of the proof does not have the significance and nature of being a moment of the result itself; when the latter is reached, the demonstration is over and has disappeared. It is, of course, as a result that the theorem is something seen to be true; but this added circumstance has no bearing on its content, but only on its relation to the knowing Subject. The movement of mathematical proof does not belong to the object, but rather is an activity external to the matter in hand. Thus the nature of the right-angled triangle does not divide itself into parts in just the way set forth in the construction necessary for the proof of the proposition that expresses its ratio. The way and the means by which the result is brought forth belong entirely to the cognitive process. In philosophical cognition, too, the way in which the [outer] existence qua existence of a thing comes about, is distinct from the way in which its essence or inner nature comes to be. But, to begin with, philosophical cognition includes both [existence and essence], whereas mathematical cognition sets forth only the genesis of the existence, i.e. the being of the nature of the thing in cognition as such. What is more, philosophical cognition also unites these two distinct processes. The inner coming-to-be or genesis of substance is an unbroken transition into outer existence, into being-for-another, and conversely, the genesis of existence is how existence is by itself taken back into essence. The movement is the twofold process and the genesis of the whole, in such wise that each side simultaneously posits the other, and each therefore has both perspectives within itself; together they thus constitute the whole by

dissolving themselves, and by making themselves into its moments.

43. In mathematical cognition, insight is an activity external to the thing; it follows that the true thing is altered by it. The means employed, construction and proof, no doubt contain true propositions, but it must none the less be said that the content is false. In the above example the triangle is dismembered, and its parts consigned to other figures, whose origin is allowed by the construction upon the triangle. Only at the end is the triangle we are actually dealing with reinstated. During the procedure it was lost to view, appearing only in fragments belonging to other figures.—Here, then, we see the negativity of the content coming in as well; this could just as much have been called a 'falsity' of the content as is the disappearance of supposedly fixed conceptions in the movement of the Notion.

44. But what is really defective in this kind of cognition concerns the cognitive process itself, as well as its material. As regards the former, we do not, in the first place, see any necessity in the construction. Such necessity does not arise from the notion of the theorem; it is rather imposed, and the instruction to draw precisely these lines when infinitely many others could be drawn must be blindly obeyed without our knowing anything beyond except that we believe that this will be to the purpose in carrying out the proof. In retrospect, this expediency also becomes evident, but it is only an external expediency, because it becomes evident only after the proof. This proof, in addition, follows a path that begins somewhere or other without indicating as yet what relation such a beginning will have to the result that will emerge. In its progress it takes up these particular determinations and relations, and lets others alone, without its being immediately clear what the controlling necessity is; an external purpose governs this procedure.

45. The evident character of this defective cognition of which mathematics is proud, and on which it plumes itself before philosophy, rests solely on the poverty of its purpose and the defectiveness of its stuff, and is therefore of a kind that philosophy must spurn. Its purpose or Notion is magnitude. It is just this relationship that is unessential, lacking the Notion. Accordingly, this process of knowing proceeds on the surface, does not touch the thing itself, its essence or Notion, and therefore fails

to comprehend it [i.e. in terms of its Notion].—The material, regarding which mathematics provides such a gratifying treasury of truths, is space and the numerical unit. Space is the existence in which the Notion inscribes its differences as in an empty lifeless element, in which they are just as inert and lifeless. The actual is not something spatial, as it is regarded in mathematics; with non-actual things like the objects of mathematics, neither concrete sense-intuition nor philosophy has the least concern. In a non-actual element like this there is only a truth of the same sort, i.e. rigid, dead propositions. We can stop at any one of them; the next one starts afresh on its own account, without the first having moved itself on to the next, and without any necessary connection arising through the nature of the thing itself.—Further, because of this principle and element—and herein consists the formalism of mathematical evidence—[this kind of] knowing moves forward along the line of equality. For what is lifeless, since it does not move of itself, does not get as far as the distinctions of essence, as far as essential opposition or inequality, and therefore does not make the transition of one opposite into its opposite, does not attain to qualitative, immanent motion or self-movement. For it is only magnitude, the unessential distinction, that mathematics deals with. It abstracts from the fact that it is the Notion which divides space into its dimensions and determines the connections between and within them. It does not, for example, consider the relationship of line to surface; and, when it compares the diameter of a circle with its circumference, it runs up against their incommensurability, i.e. a relationship of the Notion, something infinite that eludes mathematical determination.

46. Nor does the immanent, so-called pure mathematics set time qua time over against space, as the second material for its consideration. Applied mathematics does indeed deal with time, as well as with motion and other concrete things; but the synthetic propositions, i.e. propositions regarding relationships determined by their Notion, it takes from experience and applies its formulae only on these presuppositions. The fact that the so-called proofs of propositions, such as those regarding the equilibrium of the lever, or the relation of space and time in the motion of falling, etc., are often given and accepted as proofs itself only proves how great is the need of proof for cognition,

seeing that, where nothing better is to be had, cognition values even the hollow semblance of it, and obtains from it some measure of satisfaction. A critique of these proofs would be as noteworthy as it would be instructive, Hoffmeister refers to Enc. §267 where Hegel discusses the laws of gravitation in this sense. ^†1 partly in order to strip mathematics of these fine feathers, partly in order to point out its limitations, and thus show the necessity for a different kind of knowledge.

As for time, which it is to be presumed would constitute, as the counterpart of space, the material of the other part of pure mathematics, it is the existent Notion itself. The principle of magnitude, of difference not determined by the Notion, and the principle of equality, of abstract lifeless unity, cannot cope with that sheer unrest of life and its absolute distinction. It is therefore only in a paralysed form, viz. as the numerical unit, that this negativity becomes the second material of mathematical cognition, which, as an external activity, reduces what is self-moving to mere material, so as to possess in it an indifferent, external, lifeless content.

47. Philosophy, on the other hand, has to do, not with unessential determinations, but with a determination in so far as it is essential; its element and content is not the abstract or non-actual, but the actual, that which posits itself and is alive within itself—existence within its own Notion. It is the process which begets and traverses its own moments, and this whole movement constitutes what is positive [in it] and its truth. This truth therefore includes the negative also, what would be called the false, if it could be regarded as something from which one might abstract. The evanescent itself must, on the contrary, be regarded as essential, not as something fixed, cut off from the True, and left lying who knows where outside it, any more than the True is to be regarded as something on the other side, positive and dead. Appearance is the arising and passing away that does not itself arise and pass away, but is 'in itself' [i.e. subsists intrinsically], and constitutes the actuality and the movement of the life of truth. The True is thus the Bacchanalian revel in which no member is not drunk; yet because each member collapses as soon as he drops out, the revel is just as much transparent and simple repose. Judged in the court of this movement,

the single shapes of Spirit do not persist any more than determinate thoughts do, but they are as much positive and necessary moments, as they are negative and evanescent. In the whole of the movement, seen as a state of repose, what distinguishes itself therein, and gives itself particular existence, is preserved as something that recollects itself, whose existence is self-knowledge, and whose self-knowledge is just as immediately existence.

48. It might seem necessary at the outset to say more about the method of this movement, i.e. of Science. But its Notion is already to be found in what has been said, and its proper exposition belongs to Logic, or rather it is Logic. For the method is nothing but the structure set forth in its pure essentiality. We should realize, however, that the system of ideas concerning philosophical method is yet another set of current beliefs that belongs to a bygone culture. If this comment sounds boastful or revolutionary—and I am far from adopting such a tone—it should be noted that current opinion itself has already come to view the scientific regime bequeathed by mathematics as quite old-fashioned—with its explanations, divisions, axioms, sets of theorems, its proofs, principles, deductions, and conclusions from them. Even if its unfitness is not clearly understood, little or no use is any longer made of it; and though not actually condemned outright, no one likes it very much. And we should be sufficiently prejudiced in favour of what is excellent, to suppose that it will be put to use, and will find acceptance. But it is not difficult to see that the way of asserting a proposition, adducing reasons for it, and in the same way refuting its opposite by reasons, is not the form in which truth can appear. Truth is its own self-movement, whereas the method just described is the mode of cognition that remains external to its material. Hence it is peculiar to mathematics, and must be left to that science, which, as we have noted, has for its principle the relationship of magnitude, a relationship alien to the Notion, and for its material dead space and the equally lifeless numerical unit. This method, too, in a looser form, i.e. more blended with the arbitrary and the accidental, may retain its place, as in conversation, or in a piece of historical instruction designed rather to satisfy curiosity than to produce knowledge, which is about what a preface amounts to. In ordinary life, consciousness has for its content items of information, experiences, concrete

objects of sense, thoughts, basic principles,—anything will do as a content, as long as it is ready to hand, or is accepted as a fixed and stable being or essence. Sometimes consciousness follows where this leads, sometimes it breaks the chain, and deals arbitrarily with its content, behaving as if it were determining and manipulating it from outside. It refers the content back to some certainty or other, even if only to the sensation of the moment; and conviction is satisfied when a familiar resting-place is reached.

49. But we have already pointed out that, once the necessity of the Notion has banished the slipshod style of conversational discussion, and along with it the pedantry and pomposity of science, they are not to be replaced by the non-method of presentiment and inspiration, or by the arbitrariness of prophetic utterance, both of which despise not only scientific pomposity, but scientific procedure of all kinds.

50. Of course, the triadic form must not be regarded as scientific when it is reduced to a lifeless schema, a mere shadow, and when scientific organization is degraded into a table of terms. Kant rediscovered this triadic form by instinct, but in his work it was still lifeless and uncomprehended; since then it has, however, been raised to its absolute significance, and with it the true form in its true content has been presented, so that the Notion of Science has emerged. This formalism, of which we have already spoken generally and whose style we wish here to describe in more detail, imagines that it has comprehended and expressed the nature and life of a form when it has endowed it with some determination of the schema as a predicate. The predicate may be subjectivity or objectivity, or, say, magnetism, electricity, etc., contraction or expansion, east or west, and the like. Such predicates can be multiplied to infinity, since in this way each determination or form can again be used as a form or moment in the case of an other, and each can gratefully perform the same service for an other. In this sort of circle of reciprocity one never learns what the thing itself is, nor what the one or the other is. In such a procedure, sometimes determinations of sense are picked up from everyday intuition, and they are supposed, of course, to mean something different from what they say; sometimes what is in itself meaningful, e.g. pure determinations of thought like

subject, Object, Substance, Cause, Universal, etc.—these are used just as thoughtlessly and uncritically as we use them in everyday life, or as we use ideas like strength and weakness, expansion and contraction; the metaphysics is in the former case as unscientific as are our sensuous representations in the latter.

51. Instead of the inner life and self-movement of its existence, this kind of simple determinateness of intuition—which means here sense-knowledge—is predicated in accordance with a superficial analogy, and this external, empty application of the formula is called a 'construction'. This formalism is just like any other. What a dullard a man must be who could not be taught in a quarter of an hour the theory that there are asthenic, sthenic, and indirectly asthenic diseases, and as many modes of treatment; So-called Brownianism: John Brown, Elementa medicinae, 1780. ^†1 and, since till quite recently such instruction sufficed, who could not hope to be transformed in this short space of time from an empirical into a theoretical physician? The formalism of such a 'Philosophy of Nature' teaches, say, that the Understanding is Electricity, or the Animal is Nitrogen, or that they are the equivalent of the South or North Pole, etc., or represent it—whether all this is expressed as baldly as here or even concocted with more terminology—and confronted with such a power which brings together things that appear to lie far apart, and with the violence suffered by the passive things of sense through such association, and which imparts to them the Notion's semblance but saves itself the trouble of doing the main thing, viz. expressing the Notion itself or the meaning of the sensuous representation—confronted with all this, the untutored mind may be filled with admiration and astonishment, and may venerate in it the profound work of genius. It may be delighted, too, with the clarity of such characterizations, since these replace the abstract Notion with something that can be intuitively apprehended, and so made more pleasing; and it may congratulate itself on feeling a kinship of soul with such a splendid performance. The knack of this kind of wisdom is as quickly learned as it is easy to practise; once familiar, the repetition of it becomes as insufferable as the repetition of a conjuring trick already seen through. The instrument of this monotonous formalism is no more difficult to handle than a painter's palette having only two colours, say

red and green, the one for colouring the surface when a historical scene is wanted, the other for landscapes. It would be hard to decide which is greater in all this, the casual ease with which everything in heaven and on earth and under the earth is coated with this broth of colour, or the conceit regarding the excellence of this universal recipe: each supports the other. What results from this method of labelling all that is in heaven and earth with the few determinations of the general schema, and pigeonholing everything in this way, is nothing less than a 'report clear as noonday' An allusion to Fichte's Sun-clear Report to the Public about the True Essence of the Newest Philosophy (1801). ^†1 on the universe as an organism, viz. a synoptic table like a skeleton with scraps of paper stuck all over it, or like the rows of closed and labelled boxes in a grocer's stall. It is as easy to read off as either of these; and just as all the flesh and blood has been stripped from this skeleton, and the no longer living 'essence' [Sache] has been packed away in the boxes, so in the report the living essence of the matter [Wesen der Sache] has been stripped away or boxed up dead. We have already remarked that this way of thinking at the same time culminates in a style of painting that is absolutely monochromatic; for it is ashamed of its schematic distinctions, these products of reflection, and submerges them all in the void of the Absolute, from which pure identity, formless whiteness, is produced. This monochromatic character of the schema and its lifeless determinations, this absolute identity, and the transition from one to the other, are all equally products of the lifeless Understanding and external cognition.

52. The excellent, however, not only cannot escape the fate of being thus deprived of life and Spirit, of being flayed and then seeing its skin wrapped around a lifeless knowledge and its conceit. Rather we recognize even in this fate the power that the excellent exercises over the hearts, if not over the minds, of men; also the constructive unfolding into universality and determinateness of form in which its perfection consists, and which alone makes it possible for this universality to be used in a superficial way.

53. Science dare only organize itself by the life of the Notion itself. The determinateness, which is taken from the schema and externally attached to an existent thing, is, in Science, the

self-moving soul of the realized content. The movement of a being that immediately is, consists partly in becoming an other than itself, and thus becoming its own immanent content; partly in taking back into itself this unfolding [of its content] or this existence of it, i.e. in making itself into a moment, and simplifying itself into something determinate. In the former movement, negativity is the differentiating and positing of existence; in this return into self, it is the becoming of the determinate simplicity. It is in this way that the content shows that its determinateness is not received from something else, nor externally attached to it, but that it determines itself, and ranges itself as a moment having its own place in the whole. The Understanding, in its pigeon-holing process, keeps the necessity and Notion of the content to itself—all that constitutes the concreteness, the actuality, the living movement of the reality which it arranges. Or rather, it does not keep this to itself, since it does not recognize it; for, if it had this insight, it would surely give some sign of it. It does not even recognize the need for it, else it would drop its schematizing, or at least realize that it can never hope to learn more in this fashion than one can learn from a table of contents. A table of contents is all that it offers, the content itself it does not offer at all.

Even when the specific determinateness—say one like Magnetism, for example,—is in itself concrete or real, the Understanding degrades it into something lifeless, merely predicating it of another existent thing, rather than cognizing it as the immanent life of the thing, or cognizing its native and unique way of generating and expressing itself in that thing. The formal Understanding leaves it to others to add this principal feature. Instead of entering into the immanent content of the thing, it is forever surveying the whole and standing above the particular existence of which it is speaking, i.e. it does not see it at all. Scientific cognition, on the contrary, demands surrender to the life of the object, or, what amounts to the same thing, confronting and expressing its inner necessity. Thus, absorbed in its object, scientific cognition forgets about that general survey, which is merely the reflection of the cognitive process away from the content and back into itself. Yet, immersed in the material, and advancing with its movement, scientific cognition does come back to itself, but not before its filling or content

is taken back into itself, is simplified into a determinateness, and has reduced itself to one aspect of its own existence and passed over into its higher truth. Through this process the simple, self-surveying whole itself emerges from the wealth in which its reflection seemed to be lost.

54. In general, because, as we put it above, substance is in itself or implicitly Subject, all content is its own reflection into itself. The subsistence or substance of anything that exists is its self-identity; for a failure of self-identity would be its dissolution. Self-identity, however, is pure abstraction; but this is thinking. When I say 'quality', I am saying simple determinateness; it is by quality that one existence is distinguished from another, or is an existence; it is for itself, or it subsists through this simple oneness with itself. But it is thereby essentially a thought. Comprehended in this is the fact that Being is Thought; and this is the source of that insight which usually eludes the usual superficial [begrifflos] talk about the identity of Thought and Being.—Now, since the subsistence of an existent thing is a self-identity or pure abstraction, it is the abstraction of itself from itself, or it is itself its lack of self-identity and its dissolution—its own inwardness and withdrawal into itself—its own becoming. Because this is the nature of what is, and in so far as what is has this nature for [our] knowing, this knowing is not an activity that deals with the content as something alien, is not a reflection into itself away from the content. Science is not that idealism which replaced the dogmatism of assertion with a dogmatism of assurance, or a dogmatism of self-certainty. On the contrary, since [our] knowing sees the content return into its own inwardness, its activity is totally absorbed in the content, for it is the immanent self of the content; yet it has at the same time returned into itself, for it is pure self-identity in otherness. Thus it is the cunning which, while seeming to abstain from activity, looks on and watches how determinateness, with its concrete life, just where it fancies it is pursuing its own self-preservation and particular interest, is in fact doing the very opposite, is an activity that results in its own dissolution, and makes itself a moment of the whole.

55. Above we indicated the significance of the Understanding in reference to the self-consciousness of substance; we can now see clearly from what has been said its significance in reference

to the determination of substance as being. Existence is Quality, self-identical determinateness, or determinate simplicity, determinate thought; this is the Understanding of existence [i.e. the nature of existence from the standpoint of the Understanding]. Hence, it is Noûs, as Anaxagoras first recognized the essence of things to be. Those who came after him grasped the nature of existence more definitely as Eidos or Idea, determinate Universality, Species or Kind. It might seem as if the term Species or Kind is too commonplace, too inadequate, for Ideas such as the Beautiful, the Holy, and the Eternal that are currently in fashion. But as a matter of fact Idea expresses neither more nor less than Species or Kind. But nowadays an expression which exactly designates a Notion is often spurned in favour of one which, if only because it is of foreign extraction, shrouds the Notion in a fog, and hence sounds more edifying.

Precisely because existence is defined as Species, it is a simple thought; Noûs, simplicity, is substance. On account of its simplicity or self-identity it appears fixed and enduring. But this self-identity is no less negativity; therefore its fixed existence passes over into its dissolution. The determinateness seems at first to be due entirely to the fact that it is related to an other, and its movement seems imposed on it by an alien power; but having its otherness within itself, and being self-moving, is just what is involved in the simplicity of thinking itself; for this simple thinking is the self-moving and self-differentiating thought, it is its own inwardness, it is the pure Notion. Thus common understanding, too, is a becoming, and, as this becoming, it is reasonableness.

56. It is in this nature of what is to be in its being its own Notion, that logical necessity in general consists. This alone is the rational element and the rhythm of the organic whole; it is as much knowledge of the content, as the content is the Notion and essence—in other words, it alone is speculative philosophy. The self-moving concrete shape makes itself into a simple determinateness; in so doing it raises itself to logical form, and exists in its essentiality; its concrete existence is just this movement, and is directly a logical existence. It is for this reason unnecessary to clothe the content in an external [logical] formalism; the content is in its very nature the transition into such formalism,

but a formalism which ceases to be external, since the form is the innate development of the concrete content itself.

57. This nature of scientific method, which consists partly in not being separate from the content, and partly in spontaneously determining the rhythm of its movement, has, as already remarked, its proper exposition in speculative philosophy. Of course, what has been said here does express the Notion, but cannot count for more than an anticipatory assurance. Its truth does not lie in this partly narrative exposition, and is therefore just as little refuted by asserting the contrary, by calling to mind and recounting conventional ideas, as if they were established and familiar truths, or by dishing up something new with the assurance that it comes from the shrine of inner divine intuition. A reception of this kind is usually the first reaction on the part of knowing to something unfamiliar; it resists it in order to save its own freedom and its own insight, its own authority, from the alien authority (for this is the guise in which what is newly encountered first appears), and to get rid of the appearance that something has been learned and of the sort of shame this is supposed to involve. Similarly, when the unfamiliar is greeted with applause, the reaction is of the same kind, and consists in what in another sphere would take the form of ultra-revolutionary speech and action.

58. What, therefore, is important in the study of Science, is that one should take on oneself the strenuous effort of the Notion. i.e. the strenuous effort required to think in terms of the Notion. ^†1 This requires attention to the Notion as such, to the simple determinations, e.g. of Being-in-itself, Being-for-itself, Self-identity, etc.; for these are pure self-movements such as could be called souls if their Notion did not designate something higher than soul. The habit of picture-thinking, when it is interrupted by the Notion, finds it just as irksome as does formalistic thinking that argues back and forth in thoughts that have no actuality. That habit should be called material thinking, a contingent consciousness that is absorbed only in material stuff, and therefore finds it hard work to lift the [thinking] self clear of such matter, and to be with itself alone. At the opposite extreme, argumentation is freedom from all content, and a sense of vanity towards it. What is looked for here is the effort

to give up this freedom, and, instead of being the arbitrarily moving principle of the content, to sink this freedom in the content, letting it move spontaneously of its own nature, by the self as its own self, and then to contemplate this movement. This refusal to intrude into the immanent rhythm of the Notion, either arbitrarily or with wisdom obtained from elsewhere, constitutes a restraint which is itself an essential moment of the Notion.

59. There are two aspects of the procedure of argumentation to which speculative [begreifende] thinking is opposed and which call for further notice. First, such reasoning adopts a negative attitude towards the content it apprehends; it knows how to refute it and destroy it. That something is not the case, is a merely negative insight, a dead end which does not lead to a new content beyond itself. In order to have a content once again, something new must be taken over from elsewhere. Argumentation is reflection into the empty 'I', the vanity of its own knowing.—This vanity, however, expresses not only the vanity of this content, but also the futility of this insight itself; for this insight is the negative that fails to see the positive within itself. Because this reflection does not get its very negativity as its content, it is never at the heart of the matter, but always beyond it. For this reason it imagines that by establishing the void it is always ahead of any insight rich in content. On the other hand, in speculative [begreifenden] thinking, as we have already shown, the negative belongs to the content itself, and is the positive, both as the immanent movement and determination of the content, and as the whole of this process. Looked at as a result, what emerges from this process is the determinate negative which is consequently a positive content as well.

60. But in view of the fact that such thinking has a content, whether of picture-thoughts or abstract thoughts or a mixture of both, argumentation has another side which makes comprehension difficult for it. The remarkable nature of this other side is closely linked with the above-mentioned essence of the Idea, or rather it expresses the Idea in the way that it appears as the movement which is thinking apprehension. For whereas, in its negative behaviour, which we have just discussed, ratiocinative thinking is itself the self into which the content returns, in its positive cognition, on the other hand, the self is a Subject to

which the content is related as Accident and Predicate. This Subject constitutes the basis to which the content is attached, and upon which the movement runs back and forth. Speculative [begreifendes] thinking behaves in a different way. Since the Notion is the objects's own self, which presents itself as the coming-to-be of the object, it is not a passive Subject inertly supporting the Accidents; it is, on the contrary, the self-moving Notion which takes its determinations back into itself. In this movement the passive Subject itself perishes; it enters into the differences and the content, and constitutes the determinateness, i.e. the differentiated content and its movement, instead of remaining inertly over against it. The solid ground which argumentation has in the passive Subject is therefore shaken, and only this movement itself becomes the object. The Subject that fills its content ceases to go beyond it, and cannot have any further Predicates or accidental properties. Conversely, the dispersion of the content is thereby bound together under the self; it is not the universal which, free from the Subject, could belong to several others. Thus the content is, in fact, no longer a Predicate of the Subject, but is the Substance, the essence and the Notion of what is under discussion. Picture-thinking, whose nature it is to run through the Accidents or Predicates and which, because they are nothing more than Predicates and Accidents, rightly goes beyond them, is checked in its progress, since that which has the form of a Predicate in a proposition is the Substance itself. It suffers, as we might put it, a counterthrust. Starting from the Subject as though this were a permanent ground, it finds that, since the Predicate is really the Substance, the Subject has passed over into the Predicate, and, by this very fact, has been sublated; and, since in this way what seems to be the Predicate has become the whole and the independent mass, thinking cannot roam at will, but is impeded by this weight.

Usually, the Subject is first made the basis, as the objective, fixed self; thence the necessary movement to the multiplicity of determinations or Predicates proceeds. Here, that Subject is replaced by the knowing 'I' itself, which links the Predicates with the Subject holding them. But, since that first Subject enters into the determinations themselves and is their soul, the second Subject, viz. the knowing 'I', still finds in the Predicate

what it thought it had finished with and got away from, and from which it hoped to return into itself; and, instead of being able to function as the determining agent in the movement of predication, arguing back and forth whether to attach this or that Predicate, it is really still occupied with the self of the content, having to remain associated with it, instead of being for itself.

61. Formally, what has been said can be expressed thus: the general nature of the judgement or proposition, which involves the distinction of Subject and Predicate, is destroyed by the speculative proposition, and the proposition of identity which the former becomes contains the counter-thrust against that subject-predicate relationship.—This conflict between the general form of a proposition and the unity of the Notion which destroys it is similar to the conflict that occurs in rhythm between metre and accent. Rhythm results from the floating centre and the unification of the two. So, too, in the philosophical proposition the identification of Subject and Predicate is not meant to destroy the difference between them, which the form of the proposition expresses; their unity, rather, is meant to emerge as a harmony. The form of the proposition is the appearance of the determinate sense, or the accent that distinguishes its fulfilment; but that the predicate expresses the Substance, and that the Subject itself falls into the universal, this is the unity in which the accent dies away.

62. To illustrate what has been said: in the proposition 'God is being', the Predicate is 'being'; it has the significance of something substantial in which the Subject is dissolved. 'Being' is here meant to be not a Predicate, but rather the essence; it seems, consequently, that God ceases to be what he is from his position in the proposition, viz. a fixed Subject. Here thinking, instead of making progress in the transition from Subject to Predicate, in reality feels itself checked by the loss of the Subject, and, missing it, is thrown back on to the thought of the Subject. Or, since the Predicate itself has been expressed as a Subject, as the being or essence which exhausts the nature of the Subject, thinking finds the Subject immediately in the Predicate; and now, having returned into itself in the Predicate, instead of being in a position where it has freedom for argument, it is still absorbed in the content, or at least is faced with the demand

that it should be. Similarly, too, when one says: 'the actual is the universal', the actual as subject disappears in its predicate. The universal is not meant to have merely the significance of a predicate, as if the proposition asserted only that the actual is universal; on the contrary, the universal is meant to express the essence of the actual.—Thinking therefore loses the firm objective basis it had in the subject when, in the predicate, it is thrown back on to the subject, and when, in the predicate, it does not return into itself, but into the subject of the content.

63. This abnormal inhibition of thought is in large measure the source of the complaints regarding the unintelligibility of philosophical writings from individuals who otherwise possess the educational requirements for understanding them. Here we see the reason behind one particular complaint so often made against them: that so much has to be read over and over before it can be understood—a complaint whose burden is presumed to be quite outrageous, and, if justified, to admit of no defence. It is clear from the above what this amounts to. The philosophical proposition, since it is a proposition, leads one to believe that the usual subject-predicate relation obtains, as well as the usual attitude towards knowing. But the philosophical content destroys this attitude and this opinion. We learn by experience that we meant something other than we meant to mean; and this correction of our meaning compels our knowing to go back to the proposition, and understand it in some other way.

64. One difficulty which should be avoided comes from mixing up the speculative with the ratiocinative methods, so that what is said of the Subject at one time signifies its Notion, at another time merely its Predicate or accidental property. The one method interferes with the other, and only a philosophical exposition that rigidly excludes the usual way of relating the parts of a proposition could achieve the goal of plasticity.

65. As a matter of fact, non-speculative thinking also has its valid rights which are disregarded in the speculative way of stating a proposition. The sublation of the form of the proposition must not happen only in an immediate manner, through the mere content of the proposition. On the contrary, this opposite movement must find explicit expression; it must not just be the inward inhibition mentioned above. This return of the Notion into itself must be set forth. This movement which constitutes

what formerly the proof was supposed to accomplish, is the dialectical movement of the proposition itself. This alone is the speculative in act, and only the expression of this movement is a speculative exposition. As a proposition, the speculative is only the internal inhibition and the non-existential return of the essence into itself. Hence we often find philosophical expositions referring us to this inner intuition; and in this way they evade the systematic exposition of the dialectical movement of the proposition which we have demanded.—The proposition should express what the True is; but essentially the True is Subject. As such it is merely the dialectical movement, this course that generates itself, going forth from, and returning to, itself. In non-speculative cognition proof constitutes this side of expressed inwardness. But once the dialectic has been separated from proof, the notion of philosophical demonstration has been lost.

66. Here we should bear in mind that the dialectical movement likewise has propositions for its parts or elements; the difficulty just indicated seems, therefore, to recur perpetually, and to be inherent in the very nature of philosophical exposition. This is like what happens in ordinary proof, where the reasons given are themselves in need of further reasons, and so on ad infinitum. This pattern of giving reasons and stating conditions belongs to that method of proof which differs from the dialectical movement, and belongs therefore to external cognition. As regards the dialectical movement itself, its element is the one Notion; it thus has a content which is, in its own self, Subject through and through. Thus no content occurs which functions as an underlying subject, nor receives its meaning as a predicate; the proposition as it stands is merely an empty form.

Apart from the self that is sensuously intuited or represented, it is above all the name as name that designates the pure Subject, the empty unit without thought-content. For this reason it may be expedient, e.g., to avoid the name 'God', since this word is not immediately also a Notion, but rather the proper name, the fixed point of rest of the underlying Subject; whereas, on the other hand, e.g. 'Being' or 'the One', 'Singularity', 'the Subject', etc. themselves at once suggest concepts. Even if speculative truths are affirmed of this subject, their content lacks the immanent Notion, because it is present merely in the form

of a passive subject, with the result that such truths readily assume the form of mere edification. From this side, too, the habit of expressing the speculative predicate in the form of a proposition, and not as Notion and essence, creates a difficulty that can be increased or diminished through the very way in which philosophy is expounded. In keeping with our insight into the nature of speculation, the exposition should preserve the dialectical form, and should admit nothing except in so far as it is comprehended [in terms of the Notion], and is the Notion.

67. The study of philosophy is as much hindered by the conceit that will not argue, as it is by the argumentative approach. This conceit relies on truths which are taken for granted and which it sees no need to re-examine; it just lays them down, and believes it is entitled to assert them, as well as to judge and pass sentence by appealing to them. In view of this, it is especially necessary that philosophizing should again be made a serious business. In the case of all other sciences, arts, skills, and crafts, everyone is convinced that a complex and laborious programme of learning and practice is necessary for competence. Yet when it comes to philosophy, there seems to be a currently prevailing prejudice to the effect that, although not everyone who has eyes and fingers, and is given leather and last, is at once in a position to make shoes, everyone nevertheless immediately understands how to philosophize, and how to evaluate philosophy, since he possesses the criterion for doing so in his natural reason—as if he did not likewise possess the measure for a shoe in his own foot. It seems that philosophical competence consists precisely in an absence of information and study, as though philosophy left off where they began. Philosophy is frequently taken to be a purely formal kind of knowledge, void of content, and the insight is sadly lacking that, whatever truth there may be in the content of any discipline or science, it can only deserve the name if such truth has been engendered by philosophy. Let the other sciences try to argue as much as they like without philosophy—without it they can have in them neither life, Spirit, nor truth.

68. In place of the long process of culture towards genuine philosophy, a movement as rich as it is profound, through which Spirit achieves knowledge, we are offered as quite equivalent

either direct revelations from heaven, or the sound common sense that has never laboured over, or informed itself regarding, other knowledge or genuine philosophy; and we are assured that these are quite as good substitutes as some claim chicory is for coffee. It is not a pleasant experience to see ignorance, and a crudity without form or taste, which cannot focus its thought on a single abstract proposition, still less on a connected chain of them, claiming at one moment to be freedom of thought and toleration, and at the next to be even genius. Genius, we all know, was once all the rage in poetry, as it now is in philosophy; but when its productions made sense at all, such genius begat only trite prose instead of poetry, or, getting beyond that, only crazy rhetoric. So, nowadays, philosophizing by the light of nature, which regards itself as too good for the Notion, and as being an intuitive and poetic thinking in virtue of this deficiency, brings to market the arbitrary combinations of an imagination that has only been disorganized by its thoughts, an imagery that is neither fish nor flesh, neither poetry nor philosophy.

69. On the other hand, when philosophizing by the light of nature flows along the more even course of sound common sense, it offers at its very best only a rhetoric of trivial truths. And, if reproached with the insignificance of these truths, it assures us in reply that their meaning and fulfilment reside in its heart, and must surely be present in the hearts of others too, since it reckons to have said the last word once the innocence of the heart, the purity of conscience, and such like have been mentioned. These are ultimate truths to which no exception can be taken, and beyond which nothing more can be demanded. It is just the point, however, that the best should not remain in the recesses of what is inner, but should be brought out of these depths into the light of day. But it would be better by far to spare oneself the effort of bringing forth ultimate truths of that kind; for they have long since been available in catechisms or in popular sayings, etc.—It is not difficult to grasp such vague and misleading truths, or even to show that the mind in believing them is also aware of their very opposite. When it labours to extricate itself from the bewilderment this sets up, it falls into fresh contradictions, and may very well burst out with the assertion that the question is settled, that so and

so is the truth, and that the other views are sophistries. For 'sophistry' is a slogan used by ordinary common sense against educated reason, just as the expression 'visionary dreaming' sums up, once and for all, what philosophy means to those who are ignorant of it.—Since the man of common sense makes his appeal to feeling, to an oracle within his breast, he is finished and done with anyone who does not agree; he only has to explain that he has nothing more to say to anyone who does not find and feel the same in himself. In other words, he tramples underfoot the roots of humanity. For it is the nature of humanity to press onward to agreement with others; human nature only really exists in an achieved community of minds. The anti-human, the merely animal, consists in staying within the sphere of feeling, and being able to communicate only at that level.

70. Should anyone ask for a royal road to Science, there is no more easy-going way than to rely on sound common sense; and for the rest, in order to keep up with the times, and with advances in philosophy, to read reviews of philosophical works, perhaps even to read their prefaces and first paragraphs. For these preliminary pages give the general principles on which everything turns, and the reviews, as well as providing historical accounts, also provide the critical appraisal which, being a judgement, stands high above the work judged. This common road can be taken in casual dress; but the high sense for the Eternal, the Holy, the Infinite strides along in the robes of a high priest, on a road that is from the first no road, but has immediate being as its centre, the genius of profound original ideas and lofty flashes of inspiration. But just as profundity of this kind still does not reveal the source of essential being, so, too, these sky-rockets of inspiration are not yet the empyrean. True thoughts and scientific insight are only to be won through the labour of the Notion. Only the Notion can produce the universality of knowledge which is neither common vagueness nor the inadequacy of ordinary common sense, but a fully developed, perfected cognition; not the uncommon universality of a reason whose talents have been ruined by indolence and the conceit of genius, but a truth ripened to its properly matured form so as to be capable of being the property of all self-conscious Reason.

71. Since I hold that Science exists solely in the self-movement of the Notion, and since my view differs from, and is in fact wholly opposed to, current ideas regarding the nature and form of truth, both those referred to above and other peripheral aspects of them, it seems that any attempt to expound the system of Science from this point of view is unlikely to be favourably received. In the meantime, I can bear in mind that if at times the excellence of Plato's philosophy has been held to lie in his scientifically valueless myths, there have also been times, even called times of ecstatic dreaming, This was what the English Enlightenment called 'enthusiasm', but the word has no religious overtones now. ^†1 when Aristotle's philosophy was esteemed for its speculative depth, and Plato's Parmenides (surely the greatest artistic achievement of the ancient dialectic) was regarded as the true disclosure and positive expression of the divine life, and times when, despite the obscurity generated by ecstasy, this misunderstood ecstasy was in fact supposed to be nothing else than the pure Notion. Furthermore, what really is excellent in the philosophy of our time takes its value to lie in its scientific quality, and even though others take a different view, it is in fact only in virtue of its scientific character that it exerts any influence. Hence, I may hope, too, that this attempt to vindicate Science for the Notion, and to expound it in this its proper element, will succeed in winning acceptance through the inner truth of the subject-matter. We must hold to the conviction that it is the nature of truth to prevail when its time has come, and that it appears only when this time has come, and therefore never appears prematurely, nor finds a public not ripe to receive it; also we must accept that the individual needs that this should be so in order to verify what is as yet a matter for himself alone, and to experience the conviction, which in the first place belongs only to a particular individual, as something universally held. But in this connection the public must often be distinguished from those who pose as its representatives and spokesmen. In many respects the attitude of the public is quite different from, even contrary to, that of these spokesmen. Whereas the public is inclined good-naturedly to blame itself when a philosophical work makes no appeal to it, these others, certain of their own competence, put all the blame on the author. The effect of such a work on the

public is more noiseless than the action of these dead men when they bury their dead. The general level of insight now is altogether more educated, its curiosity more awake, and its judgement more swiftly reached, so that the feet of those who will carry you out are already at the door. But from this we must often distinguish the more gradual effect which corrects the attention extorted by imposing assurances and corrects, too, contemptuous censure, and gives some writers an audience only after a time, while others after a time have no audience left.

72. For the rest, at a time when the universality of Spirit has gathered such strength, and the singular detail, as is fitting, has become correspondingly less important, when, too, that universal aspect claims and holds on to the whole range of the wealth it has developed, the share in the total work of Spirit which falls to the individual can only be very small. Because of this, the individual must all the more forget himself, as the nature of Science implies and requires. Of course, he must make of himself and achieve what he can; but less must be demanded of him, just as he in turn can expect less of himself, and may demand less for himself.