第8部分 (第1/7頁)

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particularisation；　for　the　universal　absolute　being；　it　is　the　side　of　its　definite　existence；　the　sphere

of　its　formal　reality；　the　sphere　of　the　reverence　paid　to　God。　—　To　prehend　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；

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　cognisance　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　realisation。　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　happiness。　Periods　of

happiness　are　blank　pages　in　it；　for　they　are　periods　of　harmony；　—　periods　when　the　antithesis　is

in　abeyance。　Reflection　on　self；　—　the　Freedom　above　described　—　is　abstractly　defined　as　the

formal　element　of　the　activity　of　the　absolute　Idea。　The　realising　activity　of　which　we　have　spoken

is　the　middle　term　of　the　Syllogism；　one　of　whose　extremes　is　the　Universal　essence；　the　Idea；

which　reposes　in　the　peralia　of　Spirit；　and　the　other；　the　plex　of　external　things；　objecti

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