The Phenomenology of Mind, by G. W. F. Hegel

viii

Absolute Knowledge(1)

THE Spirit manifested in revealed religion has not as yet surmounted its attitude of consciousness as such; or, what is the same thing, its actual self-consciousness is not at this stage the object it is aware of. Spirit as a whole and the moments distinguished in it fall within the sphere of figurative thinking, and within the form of objectivity. The content of this figurative thought is Absolute Spirit. All that remains to be done now is to cancel and transcend this bare form; or better, because the form appertains to consciousness as such, its true meaning must have already come out in the shapes or modes consciousness has assumed.

The surmounting of the object of consciousness in this way is not to be taken one-sidedly as meaning that the object showed itself returning into the self. It has a more definite meaning: it means that the object as such presented itself to the self as a vanishing factor; and, furthermore, that the emptying of self-consciousness itself establishes thinghood, and that this externalization of self-consciousness has not merely negative, but positive significance, a significance not merely for us or per se, but for self-consciousness itself. The negative of the object, its cancelling its own existence, gets, for self-consciousness, a positive significance; or, self-consciousness knows this nothingness of the object because on the one hand self-consciousness itself externalizes itself; for in doing so it establishes itself as object, or, by reason of the indivisible unity characterizing its self-existence, sets up the object as its self. On the other hand, there is also this other moment in the process, that self-consciousness has just as really cancelled and superseded this self-relinquishment and objectification, and has resumed them into itself, and is thus at home with itself in its otherness as such. This is the movement of consciousness, and in this process consciousness is the totality of its moments.

Consciousness, at the same time, must have taken up a relation to the object in all its aspects and phases, and have grasped its meaning from the point of view of each of them. This totality of its determinate characteristics makes the object per se or inherently a spiritual reality; and it becomes so in truth for consciousness, when the latter apprehends every individual one of them as self, i.e. when it takes up towards them the spiritual relationship just spoken of.

The object is, then, partly immediate existence, a thing in general — corresponding to immediate consciousness; partly an alteration of itself, its relatedness, (or existence-for-another and existence-for-self), determinatenesss— corresponding to perception; partly essential being or in the form of a universal-corresponding to understanding. The object as a whole is the mediated result [the syllogism] or the passing of universality into individuality through specification, as also the reverse process from individual to universal through cancelled individuality or specific determination.

These three specific aspects, then, determine the ways in which consciousness must know the object as itself. This knowledge of which we are spearing is, however, not knowledge in the sense of pure conceptual comprehension of the object; here this knowledge is to be taken only in its development, has to be taken in its various moments and set forth in the manner appropriate to consciousness as such; and the moments of the notion proper, of pure knowledge, assume the form of shapes or modes of consciousness. For that reason the object does not yet, when present in consciousness as such, appear as the inner essence of Spirit in the way this has just been expressed. The attitude consciousness adopts in regard to the object is not that of considering it either in this totality as such or in the pure conceptual form; it is partly that of a mode or shape of consciousness in general, partly a multitude of such modes which we [who analyze the process] gather together, and in which the totality of the moments of the object and of the process of consciousness can be shown merely resolved into their moments.

To understand this method of grasping the object, where apprehension is a shape or mode of consciousness, we have here only to recall the previous shapes of consciousness which came before us earlier in the argument.

As regards the object, then, so far as it is immediate, an indifferent objective entity, we saw Reason, at the stage of “Observation”, seeking and finding itself in this indifferent thing — i.e. we saw it conscious that its activity is there of an external sort, and at the same time conscious of the object merely as an immediate object. We saw, too, its specific character take expression at its highest stage in the infinite judgment: “the being of the ego is a thing”. And, further, the ego is an immediate thing of sense. When ego is called a soul, it is indeed represented also as a thing, but a thing in the sense of something invisible, impalpable, etc., i.e. in fact not as an immediate entity and not as that which is generally understood by a thing. That judgment, then, “ego is a thing”, taken at first glance, has no spiritual content, or rather, is just the absence of spirituality. In its conception, however, it is in fact the most luminous and illuminating judgment; and this, its inner significance, which is not yet made evident, is what the two other moments to be considered express.

The thing is ego. In point of fact, thing is transcended in this infinite judgment. The thing is nothing in itself; it only has significance in relation, only through the ego and its reference to the ego. This moment came before consciousness in pure insight and enlightenment. Things are simply and solely useful, and only to be considered from the point of view of their utility. The trained and cultivated self-consciousness, which has traversed the region of spirit in self-alienation, has, by giving up itself, produced the thing as its self; it retains itself, therefore, still in the thing, and knows the thing to have no independence, in other words knows that the thing has essentially and solely a relative existence. Or again — to give complete expression to the relationship, i.e. to what here alone constitutes the nature of the object — the thing stands for something that is self-existent; sense-certainty (sense-experience) is announced as absolute truth; but this self-existence is itself declared to be a moment which merely disappears, and passes into its opposite, into a being at the mercy of an “other”.

But knowledge of the thing is not vet finished at this point. The thing must become known as self not merely in regard to the immediateness of its being and as regards its determinateness, but also in the sense of essence or inner reality. This is found in the case of Moral Self-consciousness. This mode of experience knows its knowledge as the absolute essential element, knows no other objective being than pure will or pure knowledge. It is nothing but merely this will and this knowledge. Any other possesses merely non-essential being, i.e. being that has no inherent nature per se, but only its empty husk. In so far as the moral consciousness, in its view of the world, lets existence drop out of the self, it just as truly takes this existence back again into its self. In the form of conscience, finally, it is no longer this incessant alternation between the placing” and the “displacing” [dissembling] of existence and self; it knows that its existence as such is this pure certainty of its own self; the objective element, into which qua acting it puts forth itself, is nothing else than pure knowledge of itself by itself.

These are the moments which compose the reconciliation of spirit with its own consciousness proper. By themselves they are single and isolated; and it is their spiritual unity alone which furnishes the power for this reconciliation. The last of these moments is, however, necessarily this unity itself, and, as we see, binds them all in fact into itself. Spirit certain of itself in its objective existence takes as the element of its existence nothing else than this knowledge of self. The declaration that what it does it does in accordance with the conviction of duty-this statement is the warrant for its own action, and makes good its conduct.

Action is the first inherent division of the simple unity of the notion, and the return out of this division. This first movement turns round into the second, since the element of recognition puts itself forward as simple knowledge of duty in contrast to the distinction and diremption that lie in action as such and, in this way, form a rigid reality confronting action. In pardon, however, we saw how this rigid fixity gives way and renounces its claims. Reality has here, qua immediate existence, no other significance for self-consciousness than that of being pure knowledge; similarly, qua determinate existence, or qua relation, what is self-opposed is a knowledge partly of this purely individual self, partly of knowledge qua universal. Herein it is established, at the same time, that the third moment, universality, or the essence, means for each of the two opposite factors merely knowledge. Finally they also cancel the empty opposition that still remains, and are the knowledge of ego as identical with ego:-this individual self which is immediately pure knowledge or universal.

This reconciliation of consciousness with self-consciousness thus proves to be brought about in a double-sided way; in the one case, in the religious mind, in the other case, in consciousness itself as such. They axe distinguished inter se by the fact that the one is this reconciliation in the form of implicit immanence, the other in the form of explicit self-existence. As we have considered them, they at the beginning fall apart. In the order in which the modes or shapes of consciousness came before us, consciousness has reached the individual moments of that order, and also their unification, long before ever religion gave its object the shape of actual self-consciousness. The unification of both aspects is not yet brought to light; it is this that winds up this series of embodiments of spirit, for in it spirit gets to the point where it knows itself not only as it is inherently in itself, or in terms of its absolute content, nor only as it is (objectively) for itself in terms of its bare form devoid of content, or in terms of self-consciousness, but as it is in its self-completeness, as it is in itself and for itself.

This unification has, however, already taken place by implication, and has done so in religion in the return of the figurative idea (Vorstellung) into self-consciousness, but not according to the proper form, for the religious aspect is the aspect of the essentially independent (Ansich) and stands in contrast to the process of self-consciousness. The unification therefore belongs to this other aspect, which by contrast is the aspect of reflexion into self, is that side therefore which contains its self and its opposite, and contains them not only implicitly, (an sich) or in a general way, but explicitly (für sich) or expressly developed and distinguished. The content, as well as the other aspect of self-conscious spirit, so far as it is the other aspect, have been brought to light and are here in their completeness: the unification still a-wanting is the simple unity of the notion. This notion is also already given with the aspect of self-consciousness; but as it previously came before us above, it, like all the other moments, has the form of being a particular mode or shape of consciousness. It is that part of the embodiment of self-assured spirit which keeps within its essential principle and was called the “beautiful soul”. That is to say, the “beautiful soul” is its own knowledge of itself in its pure transparent unity — self-consciousness, which knows this pure knowledge of pure inwardness to be spirit, is not merely intuition of the divine, but the self intuition of God Himself.

Since this notion keeps itself fixedly opposed to its realization, it is the one-sided shape which we saw before disappear into thin air, but also positively relinquish itself and advance further. Through this act of realization, this objectless self-consciousness ceases to hold fast by itself, the determinateness of the notion in contrast with its fulfilment is canceled and done away with. Its self-consciousness attains the form of universality; and what remains is its true notion, the notion that has attained its realization — the notion in its truth, i.e. in unity with its externalization. It is knowledge of pure knowledge, not in the sense of an abstract essence such as duty is, but in the sense of an essential being which is this knowledge, this individual pure self-consciousness which is therefore at the same time a genuine object; for this notion is the self-existing self.

This notion gave itself its fulfilment partly in the acts performed by the spirit that is sure of itself. partly in religion. In the latter it won the absolute content qua content or in the form of a figurative idea or of otherness for consciousness. On the other hand, in the first the form is just the self, for that mode contains the active spirit sure of itself; the self accomplishes the life of Absolute Spirit. This shape (mode), as we see, is that simple notion, which however gives up its eternal essential Being, takes upon itself objective existence, or acts. The power of diremption or of coming forth out of its inwardness lies in the purity of the notion, for this purity is absolute abstraction of negativity. In the same way the notion finds its element of reality, or the objective being it contains, in pure knowledge itself; for this knowledge is simple immediacy, which is being and existence as well as essence, the former negative thought, the latter positive thought. This existence, finally, is just as much that state of reflexion into self which comes out of pure knowledge — both qua existence and qua duty — and this is the state of evil. This process of “going into self” constitutes the opposition lying in the notion, and is thus the appearance on the scene of pure knowledge of the essence, a knowledge which does not act and is not real. But to make its appearance in this opposition is to participate in it; pure knowledge of essence has inherently relinquished its simplicity, for it is the diremption of negativity which constitutes the notion. So far as this process of diremption is the process of becoming self-centred, it is the principle of evil: so far as it is the inherently essential, it is the principle which remains good.

Now what in the first instance takes place implicitly is at once for consciousness, and is duplicated as well — is both for consciousness and is its self-existence or its own proper action. The same thing that is already inherently established, thus repeats itself now as knowledge thereof on the part of consciousness and as conscious action. Each lays aside for the other the independence of character with which each appears confronting the other. This waiving of independence is the same renunciation of the one-sidedness of the notion as constituted implicitly the beginning; but it is now its own act of renunciation, just as the notion renounced is its own notion. That implicit nature of the beginning is in truth as much mediated, because it is negativity; it now establishes itself as it is in its truth; and the negative element exists as a determinate quality which each has for the other, and is essentially self-cancelling, self-transcending. The one of the two parts of the opposition is the disparity between existence within itself, in its individuality, and universality; the other, disparity between its abstract universality and the self. The former dies to its self-existence, and relinquishes itself, makes confession; the latter renounces the rigidity of its abstract universality, and thereby dies to its lifeless self and its inert universality; so that the former is completed through the moment of universality, which is the essence, and the latter through universality, which is self. By this process of action spirit has come to light in the form of pure universality of knowledge, which is self-consciousness as self-consciousness, which is simple unity of knowledge. It is through action that spirit is spirit so as definitely to exist; it raises its existence into the sphere of thought and hence into absolute opposition, and returns out of it through and within this very opposition.

Thus, then, what was in religion content, or a way of imagining (Vorstellen) an other, is here the action proper of the self. The notion is the connecting principle securing that the content is the action proper of the self. For this notion is, as we see, the knowledge that the action of the self within itself is all that is essential and all existence, the knowledge of this Subject as Substance and of the Substance as this knowledge of its action. What we have done here, in addition, is simply to gather together the particular moments, each of which in principle exhibits the life of spirit in its entirety, and again to secure the notion in the form of the notion, whose content was disclosed in these moments, and which had already presented itself in the form of a mode or shape of consciousness.

This last embodiment of spirit — spirit which at once gives its complete and true content the form of self, and thereby realizes its notion, and in doing so remains within its own notion — this is Absolute Knowledge. It is spirit knowing itself in the shape of spirit, it is knowledge which comprehends through notions. Truth is here not merely in itself absolutely identical with certainty; it has also the shape, the character of certainty of self; or in its existence — i.e. for spirit knowing it — it is in the form of knowledge of itself. Truth is the content, which in religion is not as yet at one with its certainty. This identification, however, is secured when the content has received the shape of self. By this means, what constitutes the very essence, viz. the notion, comes to have the nature of existence, i.e. assumes the form of what is objective to consciousness. Spirit, appearing before consciousness in this element of existence, or, what is here the same thing, produced by it in this element, is systematic Science.

The nature, moments, and process of this knowledge have then shown themselves to be such that this knowledge is pure self-existence of self-consciousness.

It is ego, which is this ego and no other, and at the same time, immediately is mediated, or sublated, universal ego. It has a content, which it distinguishes from itself; for it is pure negativity, or self-diremption; it is consciousness. This content in its distinction is itself the ego, for it is the process of superseding itself, or the same pure negativity which constitutes ego. Ego is in it, qua distinguished, reflected into itself; only then is the content comprehended (begriffen) when ego in its otherness is still at home with itself. More precisely stated, this content is nothing else than the very process just spoken of; for the content is the spirit which traverses the whole range of its own being, and does this for itself qua spirit, by the fact that it possesses the shape of the notion in its objectivity.

As to the actual existence of this notion, science does not appear in time and in reality till spirit has arrived at this stage of being conscious regarding itself. Qua spirit which knows what it is, it does not, exist before, and is not to be found at all till after the completion of the task of mastering and constraining its imperfect embodiment — the task of procuring for its consciousness the shape of its inmost essence, and in this manner bringing its self-consciousness level with its consciousness. Spirit in and for itself is, when distinguished into its separate moments, self-existent knowledge, comprehension (Begreifen) in general, which as such has not yet reached the substance, or is not in itself absolute knowledge.

Now in actual reality the knowing substance exists, is there earlier than its form, earlier than the shape of the notion. For the substance is the undeveloped inherent nature, the ground and notion in its inert simplicity, the state of inwardness or the self of spirit which is not yet there. What is there, what does exist, is in the shape of still unexpressed simplicity, the undeveloped immediate, or the object of imagining (Vorstellen) consciousness in general. Because knowledge (Erkennen) is a spiritual state of consciousness, which admits as real what essentially is only so far as this is a being for the self and a being of the self or a notion — knowledge has on this account merely a barren object to begin with, in contrast to which the substance and the consciousness of this substance are richer in content. The revelation which substance has in such a consciousness is, in fact, concealment; for the substance is here still self-less existence and nothing but certainty of self is revealed. To begin with, therefore, it is only the abstract moments that belong to self-consciousness concerning the substance. But since these moments are pure activities and must move forward by their very nature, self-consciousness enriches itself till it has torn from consciousness the entire substance, and absorbed into itself the entire structure of the substance with all its constituent elements. Since this negative attitude towards objectivity is positive as well, establishes and fixes the content, it goes on till it has produced these elements out of itself and thereby reinstated them once more as objects of consciousness. In the notion, knowing itself as notion, the moments thus make their appearance prior to the whole in its complete fulfilment; the movement of these moments is the process by which the whole comes into being. In consciousness, on the other hand, the whole — but not as comprehended conceptually — is prior to the moments.

Time is just the notion definitely existent, and presented to consciousness in the form of empty intuition. Hence spirit necessarily appears in time, and it appears in time so long as it does not grasp its pure notion, i.e. so long as it does not annul time. Time is the pure self in external form, apprehended in intuition, and not grasped and understood by the self, it is the notion apprehended only through intuition. When this notion grasps itself, it supersedes its time character, (conceptually) comprehends intuition, and is intuition comprehended and comprehending. Time therefore appears as spirit’s destiny and necessity, where spirit is not yet complete within itself; it is the necessity compelling spirit to enrich the share self-consciousness has in consciousness, to put into motion the immediacy of the inherent nature (which is the form in which the substance is present in consciousness); or, conversely, to realize and make manifest what is inherent, regarded as inward and immanent, to make manifest that which is at first within — i.e. to vindicate it for spirit’s certainty of self.

For this reason it must be said that nothing is known which does not fall within experience, or (as it is also expressed) which is not felt to be true, which is not given as an inwardly revealed eternal verity, as a sacred object of belief, or whatever other expressions we care to employ. For experience just consists in this, that the content-and the content is spirit — in its inherent nature is substance and so object of consciousness. But this substance, which is spirit, is the development of itself explicitly to what it is inherently and implicitly; and only as this process of reflecting itself into itself is it essentially and in truth spirit. It is inherently the movement which is the process of knowledge — the transforming of that inherent nature into explicitness, of Substance into Subject, of the object of consciousness into the object of self-consciousness, i.e. into an object that is at the same time transcended — in other words, into the notion. This transforming process is a cycle that returns into itself, a cycle that presupposes its beginning, and reaches its beginning only at the end. So far as spirit, then, is of necessity this self-distinction, it appears as a single whole, intuitively apprehended, over against its simple self-consciousness. And since that whole is what is distinguished, it is distinguished into the intuitively apprehended pure notion, Time, and the Content, the inherent, implicit, nature. Substance, qua subject, involves the necessity, at first an inner necessity, to set forth in itself what it inherently is, to show itself to be spirit. The completed expression in objective form is — and is only when completed — at the same time the reflexion of substance, the development of it into the self. Consequently, until and unless spirit inherently completes itself, completes itself as a world-spirit, it cannot reach its completion as self-conscious spirit. The content of religion, therefore, expresses earlier in time than (philosophical) science what spirit is; but this science alone is the perfect form in which spirit truly knows itself.

The process of carrying forward this form of knowledge of itself is the task which spirit accomplishes as actual History. The religious communion, in so far as it is at the outset the substance of Absolute Spirit, is the crude form of consciousness, which has an existence all the harsher and more barbaric the deeper is its inner spirit; and its inarticulate self has all the harder task in dealing with its essence, the content of its consciousness alien to itself. Not till it has surrendered the hope of cancelling that foreignness by an external, i.e. alien, method does it turn to itself, to its own peculiar world, in the actual present. It turns thither because to supersede that alien method means returning into self-consciousness. It thus discovers this world in the living present to be its own property; and so has taken the first step to descend from the ideal intelligible world, or rather to quicken the abstract element of the intelligible world with concrete self-hood. Through “observation”, on the one hand, it finds existence in the shape of thought, and comprehends existence; and, conversely, it finds in its thought existence.(2) When, in the first instance, it has thus itself expressed in an abstract way the immediate unity of thought and existence, of abstract Essential Reality and Self; and when it has expressed the primal principle of “Light” in a purer form, viz. as unity of extension and existence-for “existence” is an ultimate simple term more adequate to thought than “light”-and in this way has revived again in thought the Substance of the Orient;(3) thereupon spirit at once recoils in horror from this abstract unity, from this self-less substantiality, and maintains as against it the principle of Individuality.(4) But after Spirit has externalized this principle in the process of its culture, has thereby made it an objective existence and established it throughout the whole of existence, has arrived at the idea of “Utility”(5) and in the sphere of absolute freedom has grasped existence as its Individual Will,(6)-after these stages, spirit then brings to light the thought that lies in its inmost depths, and expresses essential Reality in the form Ego=Ego.(7)

This “Ego identical with Ego” is, however, the self-reflecting process; for since this identity qua absolute negativity is absolute distinction, the self-identity of the Ego stands in contrast to this absolute distinction, which — being pure distinction and at the same time objective to the self that knows itself — has to be expressed as Time. In this way, just as formerly Essential Reality was expressed as unity of thought and extension, it would here be interpreted as unity of thought and time. But distinction left to itself, unresting, unhalting time, really collapses upon itself; it is the objective quiescence of extension; while this latter is pure identity with self — is Ego.

Again, Ego is not merely self, it is identity of self with itself. This identity, however, is complete and immediate unity with self; in other words this Subject is just as much Substance. Substance by itself alone would be void and empty Intuition (Anschauen), or the intuition of a content which qua specific would have merely a contingent character and would be devoid of necessity. Substance would only stand for the Absolute in so far as Substance was thought of or “intuited” as absolute unity; and all content would, as regards its diversity, have to fall outside the Substance and be due to reflexion, a process which does not belong to Substance, because Substance would not be Subject, would not be conceived as Spirit, as reflecting about self and reflecting itself into self. if, nevertheless, a content were to be spoken of, then on the one hand it would only exist in order to be thrown into the empty abyss of the Absolute, while on the other it would be picked up in external fashion from sense perception. Knowledge would appear to have come by things, by what is distinct from knowledge itself, and to have got at the distinctions between the endless variety of things, without any one understanding how or where all this came from.(8)

Spirit, however, has shown itself to us to be neither the mere withdrawal of self-consciousness into its pure inwardness, nor the mere absorption of self-consciousness into Substance and the nothingness of its (self-) distinction. Spirit is the movement of the self which empties (externalizes) itself of self and sinks itself within its own substance, and qua subject, both has gone out of that substance into itself, making its substance an object and a content, and also supersedes this distinction of objectivity and content. That first reflexion out of immediacy is the subject’s process of distinction of itself from its substance, the notion in a process of self-diremption, the going-into-itself and the coming into being of the pure ego. Since this distinction is the pure action of Ego=Ego, the notion is the necessity for and the rising of existence, which has the substance for its essential nature and subsists on its own account. But this subsisting of existence for itself is the notion established in determinate form, and is thereby the notion’s own inherent movement — that of descending into the simple substance, which is only subject by being this negativity and going through this process.

Ego has not to take its stand on the form of self-consciousness in opposition to the form of substantiality and objectivity, as if it were afraid of relinquishing or externalizing itself. The power of spirit lies rather in remaining one with itself when giving up itself, and, because it is self-contained and self-subsistent, in establishing as mere moments its explicit self-existence as well as its implicit inherent nature. Nor again is Ego a tertium quid which casts distinctions back into the abyss of the Absolute, and declares them all to mean the same there. On the contrary, true knowledge lies rather in the seeming inactivity which merely watches how what is distinguished is self-moved by its very nature and returns again into its own unity.

With absolute knowledge, then, Spirit has wound up the process of its embodiment, so far as the assumption of those various shapes or modes is affected with the insurmountable distinction which consciousness implies [i.e. the distinction of consciousness from its object or content]. Spirit has attained the pure element of its existence, the notion. The content is, in view of the freedom of its own existence, the self that empties (externalizes) itself; in other words, that content is the immediate unity of self-knowledge. The pure process of thus externalizing itself constitutes — when we consider this process in its content — the necessity of this content. The diversity of content is, qua determinate, due to relation, and is not inherent; and its restless activity consists in cancelling and superseding itself, or is negativity. Thus the necessity or diversity, like its free existence, is the self too; and in this self-form, in which existence is immediately thought, the content is a notion. Seeing, then, that Spirit has attained the notion, it unfolds its existence and develops its processes in this ether of its life and is (Philosophical) Science.(9) The moments of its process are set forth therein no longer as determinate modes or shapes of consciousness, but — since the distinction, which consciousness implies, has reverted to and has become a distinction within the self — as determinate notions, and as the organic self-explaining and self-constituted process of these notions. While in the Phenomenology of Mind each moment is the distinction of knowledge and truth, and is the process in which that distinction is canceled and transcended, Absolute Knowledge does not contain this distinction and supersession of distinction. Rather, since each moment has the form of the notion, it unites the objective form of truth and the knowing self in an immediate unity. Each individual moment does not appear as the process of passing back and forward from consciousness or figurative (imaginative) thought to self-consciousness and conversely: on the contrary, the pure shape, liberated from the condition of being an appearance in mere consciousness — the pure notion with its further development — depends solely on its pure characteristic nature. Conversely, again, there corresponds to every abstract moment of Absolute Knowledge a mode in which mind as a whole makes its appearance. As the mind that actually exists is not richer than it,(10) so, too, mind in its actual content is not poorer. To know the pure notions of knowledge in the form in which they are modes or shapes of consciousness — this constitutes the aspect of their reality, according to which their essential element, the notion, appearing there in its simple mediating activity as thinking, breaks up and separates the moments of this mediation and exhibits them to itself in accordance with their immanent opposition.

Absolute Knowledge contains within itself this necessity of relinquishing itself from notion, and necessarily involves the transition of the notion into consciousness. For Spirit that knows itself is, just for the reason that it grasps its own notion, immediate identity with itself; and this, in the distinction that it implies, is the certainty of what is immediate or is sense-consciousness — the beginning from which we started. This process of releasing itself from the form of its self is the highest freedom and security of its knowledge of itself.

All the same, this relinquishment (externalization) of self is still incomplete. This process expresses the relation of the certainty of its self to the object, an object which, just by being in a relation, has not yet attained its full freedom. Knowledge is aware not only of itself, but also of the negative of itself, or its limit. Knowing its limit means knowing how to sacrifice itself. This sacrifice is the self-abandonment, in which Spirit sets forth, in the form of free fortuitous happening, its process of becoming Spirit, intuitively apprehending outside it its pure self as Time, and likewise its existence as Space.(11) This last form into which Spirit passes, Nature, is its living immediate process of development. Nature-Spirit divested of self (externalized)— is, in its actual existence, nothing but this eternal process of abandoning its (Nature’s ) own independent subsistence, and the movement which reinstates Subject.

The other aspect, however, in which Spirit comes into being, History, is the process of becoming in terms of knowledge, a conscious self-mediating process — Spirit externalized and emptied into Time. But this form of abandonment is, similarly, the emptying of itself by itself; the negative is negative of itself. This way of becoming presents a slow procession and succession of spiritual shapes (Geistern), a gallery of pictures, each of which is endowed with the entire wealth of Spirit, and moves so slowly just for the reason that the self has to permeate and assimilate all this wealth of its substance. Since its accomplishment consists in Spirit knowing what it is, in fully comprehending its substance, this knowledge means its concentrating itself on itself (Insichgehen),a state in which Spirit leaves its external existence behind and gives its embodiment over to Recollection (Erinnerung). In thus concentrating itself on itself, Spirit is engulfed in the night of its own self-consciousness; its vanished existence is, however, conserved therein; and this superseded existence — the previous state, but born anew from the womb of knowledge — is the new stage of existence, a new world, and a new embodiment or mode of Spirit. Here it has to begin all over again at its immediacy,(12) as freshly as before, and thence rise once more to the measure of its stature, as if, for it, all that preceded were lost, and as if it had learned nothing from the experience of the spirits that preceded. But re-collection (Erinnerung) has conserved that experience. and is the inner being, and, in fact, the higher form of the substance. While, then, this phase of Spirit begins all over again its formative development, apparently starting solely from itself, yet at the same time it commences at a higher level. The realm of spirits developed in this way, and assuming definite shape in existence, constitutes a succession, where one detaches and sets loose the other, and each takes over from its predecessor the empire of the spiritual world. The goal of the process is the revelation of the depth of spiritual life, and this is the Absolute Notion. This revelation consequently means superseding its “depth”, is its “extension” or spatial embodiment, the negation of this inwardly self-centred (insichseiend) ego — a negativity which is its self-relinquishment, its externalization, or its substance: and this revelation is also its temporal embodiment, in that this externalization in its very nature relinquishes (externalizes) itself, and so exists at once in its spatial extension” as well as in its “depth” or the self. The goal, which is Absolute Knowledge or Spirit knowing itself as Spirit, finds its pathway in the recollection of spiritual forms (Geister) as they are in themselves and as they accomplish the organization of their spiritual kingdom. Their conservation, looked at from the side of their free existence appearing in the form of contingency, is History; looked at from the side of their intellectually comprehended organization, it is the Science of the ways in which knowledge appears.(13) Both together, or History (intellectually) comprehended (begriffen), form at once the recollection and the Golgotha of Absolute Spirit, the reality, the truth, the certainty of its throne, without which it were lifeless, solitary, and alone. Only

The chalice of this realm of spirits

Foams forth to God His own Infinitude(14)

1. v. sup. P. 684. “Absolute Knowledge” is at once the consummation of experience and, when developed, constructive philosophy: v. infra, p. 802 ff.

2. Descartes.

3. Spinoza.

4. Leibnitz.

5. The principle of the ”Aufklärung“.

6. Kant.

7. Fichte.

8. Schelling.

9. I.e. Absolute or completely coherent Knowledge.

10. Absolute Knowledge.

11. Cp. Ency. §244; also Naturphilos., Introd.

12. Cp. Aristotle, Metaph., 107lb, “Movement can neither come into being, nor cease to be; nor can time come into being, or cease to be.”

13. ”Phenomenology“.

14. Adaptation of Schiller’s Die Freundschaft ad fin.; cp. also Schiller’s Philos. Briefe, “Gott”.

This web edition published by:

eBooks@Adelaide
The University of Adelaide Library
University of Adelaide
South Australia 5005

http://ebooks.adelaide.edu.au/h/hegel/phenomenology_of_mind/part46.html

Last updated Saturday, March 1, 2014 at 20:38