At the same time what is for it good and bad, is per se good and bad ; because it is just that in which these two aspects of being per se, and of being for it are the same : it is the real indwelling soul of the objective facts, and the judgment is the evidence of its power within them, a power which makes them into what they are in themselves. What they are when spirit is actively related to them, their identity or non-identity with spirit, that is their real nature and the test of their true meaning, and not how they are identical or diverse taken immediately in themselves apart from spirit, i.e. not their inherent being and self-existence in abstracto. The active relation of spirit to these moments, which are first put forward as objects to it and thereafter pass by its action into what is essential and inherent becomes at the same time their reflection into themselves, in virtue of which they obtain actual spiritual existence, and their spiritual meaning comes to light. But as their first immediate characteristic is distinct from the relation of spirit to them, the third determinate moment their own proper spirit is also distinguished from the second moment. Their second inherent nature (Das zweite Ansich derselben) their essentiality which comes to light through the relation of spirit to them must in the first instance turn out different from the immediate inherent nature ; for indeed this mediating process of spiritual activity puts in motion the immediate characteristic, and turns it into something else. As a result of this process, the self-contained conscious mind doubtless finds now in the Power of the State its reality pure and simple, and its subsistence ; but it does not find its individuality as such ; it finds its inherent and essential being, but not what it is for itself. Rather, it finds there its action qua individual action rejected and denied, and subdued into obedience. The individual thus recoils before this power and turns back into himself ; it is the reality that suppresses him, and is the bad. For instead of being identical with him, that with which he is at one, it is something utterly in discordance with individuality. In contrast with this, Wealth and Riches are the good ; they tend to the general enjoyment, they are there simply to be disposed of, and they ensure for every one the consciousness of his particular self. Riches means in its very nature universal beneficence : if it refuses any benefit in a given case, and does not gratify every need, this is merely an accident which does not detract from its universal and necessary