s of the purpose they are
fulfilling, the universal principle is implicit in them and is realizing
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 analyze
it here. The chief and cardinal points only shall be mentioned.

Philosophy shows that the Idea advances to an infinite antithesis--that,
namely, 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. 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,
particularization for the universal absolute being; it is the side of
the definite existence, the sphere of its formal reality, the sphere of
the reverence paid to God. To comprehend the absolute connection of this
antithesis is the profound task of metaphysics. This limitation
originates all forms of particularity of whatever kind. The formal
volition (of which we have spoken) wills itself and desires to make its
own personality valid in all that it purposes and does; even the pious
individual wishes to be saved and happy. This pole of the antithesis,
existing for itself, is--in contrast with the Absolute Universal
Being--a special separate existence, taking cognizance of speciality
only and willing that alone. In short, it plays its part in the region
of mere phenomena. This is the sphere of particular purposes, in
effecting which individuals exert themselves on behalf of their
individuality--give it full play and objective realization. This is also
the sphere of happiness and its opposite. He is happy who finds his
condition suited to his special character, will, and fancy, and so
enjoys himself in that condition. The history of the world is not the
theatre of h