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conviction； what the object of my passion； in deciding whether the one or the other is of a true and
substantial nature。 Conversely； if it is so； it will inevitably attain actual existence — be realised。
§ 27
From this ment on the second essential element in the historical embodiment of an aim； we
infer — glancing at the institution of the State in passing — that a State is then well constituted and
internally powerful； when the private interest of its citizens is one with the mon interest of the
State； when the one finds its gratification and realisation in the other； — a proposition in itself very
important。 But in a State many institutions must be adopted； much political machinery invented；
acpanied by appropriate political arrangements； — necessitating long struggles of the
understanding before what is really appropriate can be discovered； — involving； moreover；
contentions with private interest and passions； and a tedious discipline of these latter； in order to
bring about the desired harmony。 The epoch when a State attains this harmonious condition；
marks the period of its bloom； its virtue； its vigour； and its prosperity。 But the history of mankind
does not begin with a conscious aim of any kind； as it is the case with the particular circles into
which men form themselves of set purpose。 The mere social instinct implies a conscious purpose
of security for life and property； and when society has been constituted； this purpose bees
more prehensive。 The History of the World begins with its general aim — the realisation of the
Idea of Spirit — only in an implicit form （an sich） that is； as Nature； a hidden； most profoundly
hidden； unconscious instinct； and the whole process of History （as already observed）； is directed
to rendering this unconscious impulse a conscious one。 Thus appearing in the form of merely
natural existence； natural will — that which has been called the subjective side； — physical craving；
instinct； passion； private interest； as also opinion and subjective conception； — spontaneously
present themselves at the very mencement。 This vast congeries of volitions； interests and
activities； constitute the instruments and means of the World…Spirit for attaining its object； bringing
it to consciousness； and realising it。 And this aim is none other than finding itself — ing to itself
— and contemplating itself in concrete actuality。 But that those manifestations of vitality on the part
of individuals and peoples； in which they seek and satisfy their own purposes； are； at the same
time； the means and instruments of a higher and broader purpose of which they know nothing； —
which they realise unconsciously； … might be made a matter of question； rather has been
questioned； and in every variety of form negatived； decried and contemned as mere dreaming and
“Philosophy。” But on this point I announced my view at the very outset； and asserted our
hypothesis； — which； however； of a legitimate inference； —
and our belief； that Reason governs the world； and has consequently governed its history。 In
relation to this independently universal and substantial existence — all else is subordinate；
subservient to it； and the means for its development。 — The Union of Universal Abstract Existence
generally with the Individual； … the Subjective — that this alone is Truth； belongs to the department
of speculation； and is treated in this general form in Logic。 — But in the process of the World's
History itself； — as still inplete； — the abstract final aim of history is not yet made the distinct
object of desire and interest。 While these limited sentiments are still unconscious of the purpose
they are fulfilling； the universal principle is implicit in them； and is realising itself through them。 The
question also assumes the form of the union of Freedom and Necessity； the latent abstract
process of Spirit being regarded as Necessity； while that which exhibits itself in the conscious will
of men； as their interest； belongs to the domain of Freedom。 As the metaphysical connection （i。e。
the connection in the Idea） of these forms of thought； belongs to Logic； it would be out of place to
analyse it here。 The chief and cardinal points only shall be mentioned。
§ 28
Philosophy shows that the Idea advances to an infinite antithesis； that； viz。 between the Idea in its
free； universal form — in which it exists for itself — and the contrasted form of abstract
introversion； reflection on itself； which is formal existence…for…self； personality； formal freedom；
such as belongs to Spirit only。 The universal Idea exists thus as the substantial totality of things on
the one side； and as the abstract essence of free volition on the other side。 This reflection of the
mind on itself is individual self…consciousness — the polar opposite of the Idea in its general form；
and therefore existing in absolute Limitation。 This polar opposite is consequently limitation；
particularisation； for the universal absolute being； it is the side of its definite existence； the sphere
of its formal reality； the sphere of the reverence paid to God。 — To prehend the absolute
connection of this antithesis； is the profound task of metaphysics。 This Limitation originates all
forms of particularity of whatever kind。 The formal volition ＇of which we have spoken＇ wills itself；
desires to make its own personality valid in all that it purposes and does： even the pious individual
wishes to be saved and happy。 This pole of the antithesis； existing for itself； is — in contrast with
the Absolute Universal Being — a special separate existence； taking cognisance of speciality only；
and willing that alone。 In short it plays its part in the region of mere phenomena。 This is the sphere
of particular purposes； in effecting which individuals exert themselves on behalf of their individuality
— give it full play and objective realisation。 This is also the sphere of happiness and its opposite。
He is happy who finds his condition suited to his special character； will； and fancy； and so enjoys
himself in that condition。 The Histo