and permanence of the various specific members of the organisation of the world of actuality and belief have as a whole returned into this simple determination, which is their ground and their indwelling spirit : in part, however, this determinate element has nothing peculiarly its own left for itself, it is instead pure metaphysic, pure notion or knowledge of selfconsciousness. That is to say, from the inherent and specific nature of the useful qua object consciousness learns that its inherent nature, its being-in-itself, is essentially a being for another ; mere being per se, since it is self-less, is ultimately and in truth a passive entity, or something that is for another self. The object, however, is present to consciousness in this abstract form of purely immanent being, of pure being-in-itself ; for consciousness is the activity of pure insight, the separate moments of which take the pure form of notions. Self-existence, being-for-self, however, into which being for another returns, in other words the self, is not a self of what is called object, a self all its own and different from the ego : for consciousness qua pure insight is not an individual self, over against which the object, in the sense of having a self all its own, could stand, but the pure notion, the gazing of the self into self, the literal and absolute seeing itself doubled. The certainty of itself is the universal subject, and its notion knowing itself is the essential being of all reality. If the useful was merely the shifting change of the moments, without returning into its own proper unity, and was hence still an object for knowledge to deal with, then it ceases to be this now. For knowing is itself the process and movement of those abstract moments ; it is the universal self, the self of itself as well as of the object, and, being universal, is the unity of this process, a unity that returns into itself. This brings on the scene spirit in the form of absolute freedom. It is the mode of self-consciousness which clearly comprehends that in its certainty of self lies the essence of all the component spiritual parts of the concrete sensible as well as of the supersensible world, or, conversely, that essential being and concrete actuality consist in the knowledge consciousness has of itself. It is conscious of its pure personality and with that of all spiritual reality ; and all reality is solely spirituality ; the world is for it absolutely its own will, and this will is universal will. And further,