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consciousness； however； finds itself merely desiring and toiling； it is not consciously and directly
aware that so to find itself rests upon the inner certainty of its self； and that its feeling of real being
is this self…feeling。 Since it does not in its own view have that certainty； its inner life really remains
still a shattered certainty of itself； that confirmation of its own existence which it would receive
through work and enjoyment； is； therefore； just as tottering and insecure； in other words； it must
consciously nullify this certification of its own being； so as to find therein confirmation indeed； but
confirmation only of what it is for itself； viz。 of its disunion。
The actual reality； on which desire and work are directed； is； from the point of view of this
consciousness； no longer something in itself null and void； something merely to be destroyed and
consumed； but rather something like that consciousness itself； a reality broken in sunder； which is
only in one respect essentially null； but in another sense also a consecrated world。 This reality is a
form and embodiment of the unchangeable； for the latter has in itself preserved particularity； and
because； qua unchangeable； it is a universal； its particularity as a whole has the significance of all
actuality。
If consciousness were； for itself； an independent consciousness； and reality were taken to be in
and for itself of no account； then consciousness would attain； in work and enjoyment； the feeling of
its own independence； by the fact that its consciousness would be that which cancels reality。 But
since this reality is taken to be the form and shape of the unchangeable； consciousness is unable of
itself to cancel that reality。 On the contrary； seeing that； consciousness manages to nullify reality
and to obtain enjoyment； this must come about through the unchangeable itself when it disposes of
its own form and shape and delivers this up for consciousness to enjoy。
Consciousness； on its part； appears here likewise as actual； though； at the same time； as internally
shattered； and this diremption shows itself in the course of toil and enjoyment； to break up into a
relation to reality； or existence for itself； and into an existence in itself。 That relation to actuality is
the process of alteration； or acting； the existence for itself； which belongs to the particular
consciousness as such。 But therein it is also in itself； this aspect belongs to the unchangeable
〃beyond〃。 This aspect consists in faculties and powers： an external gift； which the unchangeable
here hands over for the consciousness to make use of。
In its action； accordingly； consciousness； in the first instance； has its being in the relation of two
extremes。 On one side it takes its stand as the active present （Diesseits）； and opposed to it stands
passive reality： both in relation to each other； but also both withdrawn into the unchangeable； and
firmly established in themselves。 From both sides； therefore； there is detached merely a superficial
element to constitute their opposition； they are only opposed at the surface； and the play of
opposition； the one to the other； takes place there。
The extreme of passive reality is sublated by the active extreme。 Actuality can； however； on its
own side； be sublated only because its own changeless essence sublates it； repels itself from itself；
and hands over to the mercy of the active extreme what is thus repelled。 Active force appears as
the power wherein actual reality is dissolved。 For that reason； however； this consciousness； to
which the inherent reality； or ultimate essence。 is an 〃other〃； regards this power （which is the way it
appears when active）； as 〃the beyond〃； that which lies remote from its self。 Instead； therefore； of
returning out of its activity into itself； and instead of having confirmed itself as a fact for its self；
consciousness reflects back this process of action into the other extreme； which is thereby
represented as purely universal； as absolute might； from which the movement in every direction
started； and which is the essential life of the self…disintegrating extremes； as they at first appeared；
and of the process of change as well。
In that the unchangeable consciousness contemns； its specific shape and form； and abandons it
entirely； while； on the other hand； the individual consciousness 〃gives thanks〃； i。e。 denies itself the
satisfaction of being conscious of its independence； and refers the essential substance of its action
to the 〃beyond〃 and not to itself： by these two moments； in which both parts give themselves up
the one to the other； there certainly arises in consciousness a sense of its own unity with the
unchangeable。 But； at the same time； this unity is affected with division； is again broken within itself
and out of this unity there once more comes the opposition of universal and particular。 For
consciousness； no doubt； in appearance renounces the satisfaction of its self feeling； but it gets the
actual satisfaction of that feeling； for it has been desire； work； and enjoyment； qua consciousness
it has willed； has acted； has enjoyed。 Its thanks similarly； in which it recognizes the other extreme
as its true reality； and cancels itself； is itself its own act； which counterbalances the action of the
other extreme； and meets with a like act the benefit handed over。 If the former yields to
consciousness merely its superficial content； yet consciousness still expresses thanks； and since it
gives up its own action； i。e。 its very essence； it； properly speaking； does more thereby than the
other； which only renounces an outer surface。 The entire process； therefore； is reflected into the
extreme of particularity； not merely in actual desire； labour； and enjoyment； but even in the
expression of thanks； where the reverse seems to take place。 Consciousness feels itself therein as
this particular individual； and does not let itself be deceived by the semblance of its renunciation；
for the real truth of that procedure is that it has not given itself up。 What has come about is merely
the double reflection into both extremes； and the result is to repeat the cleavage into the opposed
consciousness of the unchangeable and the consciousness of a contrasted opposite in the shape of
willing； performing； enjoying； and of self…renunciation itself； or； in general； of self…existent
particularity。
With this has come to light the third stage in the movement of this consciousness； a situation which
follows from the second and one which in truth has； by its will and by its performance； proved
itself independent。 In the first situation we had only a 〃notion〃 of actual consciousness； the inward
emotion； which is not yet real in action and enjoyment。 The second is this actualization； as an
external express action and enjoyment。 With the return out of this stage； however； it is that which
has got to know itself as a real and effective consciousness； or that whose truth consists in being in
and for itself。 But herein the enemy is discovered in its special and most peculiar form。 In the battle
of emotion this individual consciousness has the sense of being merely a tune；