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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 Worlds
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; i
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