Vjecni zivot Bozji mora sebe naci, postati sebe svjestan, uskladiti se sa sobom. U tom uspinjanju dolazi do otudjenja, razjedinjavanja, ali u prirodi je duha, ideje, da sebe otudjuje kako bi se ponovno nasla. To kretanje je upravo ono sto sloboda jest; jer, gledajuci stvar izvana, kazemo da je slobodan onaj covjek koji ne ovisi o nekome drugom, koji nije potlacen, nije vezan uz nekoga. Vracajuci se samome sebi, duh postize slobodu - to opce kretanje je niz oblikovanja duha. Taj niz ne treba sagledavati pravocrtno, nego kao krug koji se vraca u sebe...

Consciousness knows something; this something is the essence or is per se. This object, however, is also the per se, the inherent reality, for consciousness. Hence comes ambiguity of this truth. Consciousness, as we see, has now two objects: one is the first per se, the second is the existence for consciousness of this per se. The last object appears at first sight to be merely the reflection of consciousness into itself, i.e. an idea not of an object, but solely of its knowledge of that first object. But, as was already indicated, by that very process the first object is altered; it ceases to be what is per se, and becomes consciously something which is per se only for consciousness. Consequently, then, what this real per se is for consciousness is truth: which, however, means that this is the essential reality, or the object which consciousness has. This new object contains the nothingness of the first; the new object is the experience concerning that first object.

This Dialectic, which unsettles all particular judgments and opinions, transmuting the Evil into Good and Good into Evil, left at last nothing remaining but the mere action of subjectivity itself, the Abstractum of Spirit – Thought. Thought contemplates everything under the form of Universality, and is consequently the impulsion towards and production of the Universal.

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Such minds, when they give themselves up to the uncontrolled ferment of [the divine] substance, imagine that, by drawing a veil over self-consciousness and surrendering understanding they become the beloved of God to whom He gives wisdom in sleep; and hence what they in fact receive, and bring to birth in their sleep, is nothing but dreams.

Ирония умеет сделать ничтожным и суетным всякое объективное внутреннее содержание, и тем самым сама оказывается бессодержательностью и суетностью.

La belleza carente de fuerza odia al entendimiento porque éste exige de ella lo que no está en condiciones de dar. Pero la vida del espíritu no es la vida que se asusta ante la muerte y se mantiene pura de la desolación, sino la que sabe afrontarla y mantenerse en ella. El espíritu sólo conquista su verdad cuando es capaz de encontrarse a sí mismo en el absoluto desgarramiento. El espíritu no es esta potencia como lo positivo que se aparta de lo negativo, como cuando decimos de algo que no es nada o que es falso y, hecho esto, pasamos sin más a otra cosa, sino que sólo es esta potencia cuando mira cara a cara a lo negativo y permanece cerca de ello. Esta permanencia [en lo negativo] es la fuerza mágica que hace que lo negativo vuelva al ser.

Son además lo más conocido: ser, nada, etc.; determinidad, magnitud, etc.; ser-en-sí, ser-para-sí, uno, muchos, etc. Sin embargo, esta familiaridad más bien dificulta el estudio de la lógica porque, por una parte, se juzga con facilidad que no vale la pena seguir ocupándose de tales cosas bien conocidas ya y, por otra parte, porque es preciso por lo mismo adquirir ahora una familiaridad con ellas enteramente distinta, es más, incluso opuesta, a la familiaridad con que ya eran conocidas.

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Public opinion contains all kinds of falsity and truth, but it takes a great man to find the truth in it. The great man of the age is the one who can put into words the will of his age, tell his age what its will is, and accomplish it. What he does is the heart and the essence of his age, he actualizes his age. The man who lacks sense enough to despise public opinion expressed in gossip will never do anything great.