begin with a conscious
aim of any kind, as is the case with the particular circles into which
men form themselves of set purpose. The mere social instinct implies a
conscious purpose of security for life and property; and when society has
been constituted this purpose becomes more comprehensive. The history of
the world begins with its general aim--the realization 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 commencement. 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
realizing it. And this aim is none other than finding itself--coming 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 realize 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, will appear in the sequel in the form 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 world's
history itself--as still incomplete--the abstract final aim of history
is not yet made the distinct object of desire and interest. While these
limited sentiments are still unconsciou