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thought it has no objectivity； that is its basis。 The highest point in the development of a people is
this； — to have gained a conception of its life and condition； — to have reduced its laws； its ideas
of justice and morality to a science； for in this unity ＇of the objective and subjective＇ lies the most
intimate unity that Spirit can attain to in and with itself。 In its work it is employed in rendering itself
an object of its own contemplation； but it cannot develop itself objectively in its essential nature；
except in thinking itself。
§ 89
At this point； then； Spirit is acquainted with its principles — the general character of its acts。 But at
the same time； in virtue of its very generality； this work of thought is different in point of form from
the actual achievements of the national genius； and from the vital agency by which those
achievements have been performed。 We have then before us a real and an ideal existence of the
Spirit of the Nation。 If we wish to gain the general idea and conception of what the Greeks were；
we find it in Sophocles and Aristophanes； in Thucydides and Plato。 In these individuals the Greek
spirit conceived and thought itself。 This is the profounder kind of satisfaction which the Spirit of a
people attains； but it is “ideal；” and distinct from its “real” activity。
§ 90
At such a time； therefore； we are sure to see a people finding satisfaction in the idea of virtue；
putting talk about virtue partly side by side with actual virtue； but partly in the place of it。 On the
other hand pure； universal thought； since its nature is universality； is apt to bring the Special and
Spontaneous — Belief； Trust； Customary Morality — to reflect upon itself； and its primitive
simplicity； to show up the limitation with which it is fettered； — partly suggesting reasons for
renouncing duties； partly itself demanding reasons； and the connection of such requirements with
Universal Thought； and not finding that connection； seeking to impeach the authority of duty
generally； as destitute of a sound foundation。
§ 91
At the same time the isolation of individuals from each other and from the Whole makes its
appearance； their aggressive selfishness and vanity； their seeking personal advantage and
consulting this at the expense of the State at large。 That inward principle in transcending its
outward manifestations is subjective also in form — viz。； selfishness and corruption in the unbound
passions and egotistic interests of men。
§ 92
Zeus； therefore； who is represented as having put a limit to the devouring agency of Time； and
staid this transience by having established something inherently and independently durable — Zeus
and his race are themselves swallowed up； and that by the very power that produced them — the
principle of thought； perception； reasoning； insight derived from rational grounds； and the
requirement of such grounds。
§ 93
Time is the negative element in the sensuous world。 Thought is the same negativity； but it is the
deepest； the infinite form of it； in which therefore all existence generally is dissolved； first finite
existence； — determinate； limited form： but existence generally； in its objective character； is
limited； it appears therefore as a mere datum — something immediate — authority； — and is either
intrinsically finite and limited； or presents itself as a limit for the thinking subject； and its infinite
reflection on itself ＇unlimited abstraction＇。
§ 94
But first we must observe how the life which proceeds from death； is itself； on the other hand； only
individual life； so that； regarding the species as the real and substantial in this vicissitude； the
perishing of the individual is a regress of the species into individuality。 The perpetuation of the race
is； therefore； none other than the monotonous repetition of the same kind of existence。 Further； we
must remark how perception； — the prehension of being by thought； — is the source and
birthplace of a new； and in fact higher form； in a principle which while it preserves； dignifies its
material。 For Thought is that Universal … that Species which is immortal； which preserves identity
with itself。 The particular form of Spirit not merely passes away in the world by natural causes in
Time； but is annulled in the automatic self…mirroring activity of consciousness。 Because this
annulling is an activity of Thought； it is at the same time conservative and elevating in its operation。
While then； on the one side； Spirit annuls the reality； the permanence of that which it is； it gains on
the other side； the essence； the Thought； the Universal element of that which it only was ＇its
transient conditions＇。 Its principle is no longer that immediate import and aim which it was
previously； but the essence of that import and aim。
§ 95
The result of this process is then that Spirit； in rendering itself objective and making this its being an
object of thought； on the one hand destroys the determinate form of its being； on the other hand
gains a prehension of the universal element which it involves； and thereby gives a new form to
its inherent principle。 In virtue of this； the substantial character of the National Spirit has been
altered； — that is； its principle has risen into another； and in fact a higher principle。
§ 96
It is of the highest importance in apprehending and prehending History to have and to
understand the thought involved in this transition。 The individual traverses as a unity various grades
of development； and remains the same individual； in like manner also does a people； till the Spirit
which it embodies reaches the grade of universality。 In this point lies the fundamental； the Ideal
necessity of transition。 This is the soul — the essential consideration — of the philosophical
prehension of History。
§ 97
Spirit is essentially the result of its own activity； its activity is the transcending of immediate； simple；
unreflected existence； — the negation of that existence； and the returning into itself。 We may
pare it with the seed； for with this the plant begins； yet it is also the result of the plant's entire
life。 But the weak side of life is exhibited in the fact that the mencement and the result are
disjoined from each other。 Thus also is it in the life of individuals and peoples。 The life of a people
ripens a certain fruit； its activity aims at the plete manifestation of the principle which it
embodies。 But this fruit does not fall back into the bosom of the people that produced and
matured it； on the contrary； it bees a poison…draught to it。 That poison…draught it cannot let
alone； for it has an insatiable thirst for it： the taste of the draught is its annihilation。； though at the
same time the rise of a new principle。
§ 98
We have already discussed the final aim of progression。 The principles of the successive phases of
Spirit that animate the Nations in a necessitated gradation； are themselves only steps in the
development of the one universal Spirit； which through them elevates and pletes itself to a
self…prehending totality。
§ 99
While we are thus concerned exclusively with the Idea of Spirit； and in the History of the World
regard everything as only its manifestation； we have； in traversing the past； — however extensive its
periods； — only to do with what is present； for philosophy； as occupying itself with the True； has
to do with the eternally present。 Nothing in the past is lost for it； for the Idea is ever present；
Spirit is immortal； with it there is no past； no future； but an essential now。 This necessarily implies
that the present form of Spirit prehends within it all earlier steps。 These have indeed unfolded
themselves in succession independently； but what Spirit is it has always been essentially；
distinctions are only the development of this essential nature。 The life of the ever present Spirit is a
circle of progressive embodiments； which looked at in one respect still exist beside each other；
and only as looked at from another point of view appear as past。 The grades which Spirit seems
to have left behind it； it still possesses in the depths of its present。
The End
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