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 unconscious 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 happiness.  Periods of happiness are blank pages in it, for they are periods of harmony—­periods when the