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principle； aim； destiny； or the nature and idea of Spirit； is something merely general and abstract。
Principle — Plan of Existence — Law — is a hidden； undeveloped essence； which as such —
however true in itself — is not pletely real。 Aims； principles； &c。； have a place in our thoughts；
in our subjective design only； but not yet in the sphere of reality。 That which exists for itself only； is
a possibility； a potentiality； but has not yet emerged into Existence。 A second element must be
introduced in order to produce actuality — viz。 actuation； realisation； and whose motive power is
the Will — the activity of man in the widest sense。 It is only by this activity that that Idea as well as
abstract characteristics generally； are realised； actualised； for of themselves they are powerless。
The motive power that puts them in operation； and gives them determinate existence； is the need；
instinct； inclination； and passion of man。 That some conception of mine should be developed into
act and existence； is my earnest desire： I wish to assert my personality in connection with it： I wish
to be satisfied by its execution。 If I am to exert myself for any object； it must in some way or other
be my object。 In the acplishment of such or such designs I must at the same time find my
satisfaction； although the purpose for which I exert myself includes a plication of results； many
of which have no interest for me。 This is the absolute right of personal existence — to find itself
satisfied in its activity and labour。 If men are to interest themselves for anything； they must （so to
speak） have part of their existence involved in it； find their individuality gratified by its attainment。
Here a mistake must be avoided。 We intend blame； and justly impute it as a fault； when we say of
an individual； that he is “interested” （in taking part in such or such transactions） that is； seeks
only his private advantage。 In reprehending this we find fault with him for furthering his personal
aims without any regard to a more prehensive design； of which he takes advantage to promote
his own interest； or which he even sacrifices with this view。 But he who is active in promoting an
object； is not simply “interested；” but interested in that object itself。 Language faithfully
expresses this distinction。 — Nothing therefore happens； nothing is acplished； unless the
individuals concerned； seek their own satisfaction in the issue。 They are particular units of society；
i。e。 they have special needs； instincts； and interests generally； peculiar to themselves。 Among these
needs are not only such as we usually call necessities — the stimuli of individual desire and volition
— but also those connected with individual views and convictions； or — to use a term expressing
less decision — leanings of opinion； supposing the impulses of reflection； understanding； and
reason； to have been awakened。 In these cases people demand； if they are to exert themselves in
any direction； that the object should mend itself to them； that in point of opinion； — whether as
to its goodness； justice； advantage； profit； — they should be able to “enter into it” （dabei seyn）。
This is a consideration of especial importance in our age； when people are less than formerly
influenced by reliance on others； and by authority； when； on the contrary； they devote their
activities to a cause on the ground of their own understanding； their independent conviction and
opinion。
§ 26
We assert then that nothing has been acplished without interest on the part of the actors； and
— if interest be called passion； inasmuch as the whole individuality； to the neglect of all other actual
or possible interests and claims； is devoted to an object with every fibre of volition； concentrating
all its desires and powers upon it — we may affirm absolutely that nothing great in the World has
been acplished without passion。 Two elements； therefore； enter into the object of our
investigation； the first the Idea； the second the plex of human passions； the one the warp； the
other the woof of the vast arras…web of Universal History。 The concrete mean and union of the
two is Liberty； under the conditions of morality in a State。 We have spoken of the Idea of
Freedom as the nature of Spirit； and the absolute goal of History。 Passion is regarded as a thing of
sinister aspect； as more or less immoral。 Man is required to have no passions。 Passion； it is true； is
not quite the suitable word for what I wish to express。 I mean here nothing more than human
activity as resulting from private interests — special； or if you will； self…seeking designs — with this
qualification； that the whole energy of will and character is devoted to their attainment； that other
interests （which would in themselves constitute attractive aims）； or rather all things else； are
sacrificed to them。 The object in question is so bound up with the man's will； that it entirely and
alone determines the “hue of resolution” and is inseparable from it。 It has bee the very
essence of his volition。 For a person is a specific existence； not man in general （a term to which no
real existence corresponds）； but a particular human being。 The term “character” likewise
expresses this idiosyncrasy of Will and Intelligence。 But Character prehends all peculiarities
whatever； the way in which a person conducts himself in private relations； &c。； and is not limited
to his idiosyncrasy in its practical and active phase。 I shall； therefore； use the term “passion；”
understanding thereby the particular bent of character； as far as the peculiarities of volition are not
limited to private interest； but supply the impelling and actuating force for acplishing deeds
shared in by the munity at large。 Passion is in the first instance the subjective； and therefore
the formal side of energy； will； and activity — leaving the object or aim still undetermined。 And
there is a similar relation of formality to reality in merely individual conviction； individual views；
individual conscience。 It is always a question； of essential importance； what is the purport of my
conviction； what the object of my passion； in deciding whether the one or the other is of a true and
substantial nature。 Conversely； if it is so； it will inevitably attain actual existence — be realised。
§ 27
From this ment on the second essential element in the historical embodiment of an aim； we
infer — glancing at the institution of the State in passing — that a State is then well constituted and
internally powerful； when the private interest of its citizens is one with the mon interest of the
State； when the one finds its gratification and realisation in the other； — a proposition in itself very
important。 But in a State many institutions must be adopted； much political machinery invented；
acpanied by appropriate political arrangements； — necessitating long struggles of the
understanding before what is really appropriate can be discovered； — involving； moreover；
contentions with private interest and passions； and a tedious discipline of these latter； in order to
bring about the desired harmony。 The epoch when a State attains this harmonious condition；
marks the period of its bloom； its virtue； its vigour； and its prosperity。 But the history of mankind
does not begin with a conscious aim of any kind； as it 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 bees
more prehensive。 The History of the World begins with its general aim — the realisation 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 mencement。 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 realising it。 And this aim is none other than finding itself — ing 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 realise 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； 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 inplete； — the abstract final aim of history is not yet made the distinct
object of desire and interest。 While these limited sentiments are still unconscious of the purpose
they are fulfilling； the universal principle is implicit in them； and is realising 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
analyse it here。 The chief and cardinal points only shall be mentioned。
§ 28
Philosophy shows that the Idea advances to an infinite antithesis； that； viz。 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 side。 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；
particularisation； for the universal absolute being； i