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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； objective
matter。 That activity is the medium by which the universal latent principle is translated into the
domain of objectivity。
§ 29
I will endeavour to make what has been said more vivid and clear by examples。
The building of a house is； in the first instance； a subjective aim and design。 On the other hand we
have； as means； the several substances required for the work； — Iron； Wood； Stones。 The
elements are made use of in working up this material： fire to melt the iron； wind to blow the fire；
water to set wheels in motion； in order to cut the wood； &c。 The result is； that the wind； which has
helped to build the house； is shut out by the house； so also are the violence of rains and floods；
and the destructive powers of fire； so far as the house is made fire…proof。 The stones and beams
obey the law of gravity； — press downwards； — and so high walls are carried up。 Thus the
elements are made use of in accordance with their nature； and yet to co…operate for a product； by
which their operation is limited。 Thus the passions of men are gratified； they develop themselves
and their aims in accordance with their natural tendencies； and build up the edifice of human
society； thus fortifying a position for Right and Order against themselves。
§ 30
The connection of events above indicated； involves also the fact； that in history an additional result
is monly produced by human actions beyond that which they aim at and obtain — that which
they immediately recognise and desire。 They gratify their own interest； but something farther is
thereby acplished； latent in the actions in question； though not present to their consciousness；
and not included in their design。 An analogous example is offered in the case of a man who； from a
feeling of revenge； — perhaps not an unjust one； but produced by injury on the other's part； —
burns that other man's house。 A connection is immediately established between the deed itself and
a train of circumstances not directly included in it； taken abstractedly。 In itself it consisted in merely
presenting a small flame to a small portion of a beam。 Events not involved in that simple act follow
of themselves。 The part of the beam which was set fire to is connected with its remote portions；
the beam itself is united with the woodwork of the house generally； and this with other houses； so
that a wide conflagration ensues； which destroys the goods and chattels of many other persons
besides his against whom the act of revenge was first directed； perhaps even costs not a few men
their lives。 This lay neither in the deed abstractedly； nor in the design of the man who mitted it。
But the action has a further general bearing。 In the design of the doer it was only revenge executed
against an individual in the destruction of his property； but it is moreover a crime； and that involves
punishment also。 This may not have been present to the mind of the perpetrator； still less in his
intention； but his deed itself； the general principles it calls into play； its substantial content entails it。
By this example I wish only to impress on you the consideration； that in a simple act； something
farther may be implicated than lies in the intention and consciousness of the agent。 The example
before us involves； however； this additional consideration； that the substance of the act；
consequently we may say the act itself； recoils upon the perpetrator； — reacts upon him with
destructive tendency。 This union of the two extremes — the embodiment of a general idea in the
form of direct reality； and the elevation of a speciality into connection with universal truth — is
brought to pass； at first sight； under the conditions of an utter diversity of nature between the two；
and an indifference of the one extreme towards the other。 The aims which the agent set before
them are limited and special； but it must be remarked that the agents themselves are intelligent
thinking beings。 The purport of their desires is interwoven with general； essential considerations
of justice； good； duty； &c； for mere desire — volition in its rough and savage forms — falls not
within the scene and sphere of Universal History。 Those general considerations； which form at the
same time a norm for directing aims and actions； have determinate purport； for such an abstraction
as “good for its own sake；” has no place in living reality。 If men are to act； they must not only
intend the Good； but must have decided for themselves whether this or that particular thing is a
Good。 What special course of action； however； is good or not； is determined； as regards the
ordinary contingencies of private life； by the laws and customs of a State； and here no great
difficulty is presented。 Each individual has his position； he knows on the whole what a just；
honourable course of conduct is。 As to ordinary； private relations； the assertion that it is difficult to
choose the right and good； — the regarding it as the mark of an exalted morality to find difficulties
and raise scruples on that score — may be set down to an evil or perverse will； which seeks to
evade duties not in themselves of a perplexing nature； or； at any rate； to an idly reflective habit of
mind — where a feeble will affords no sufficient exercise to the faculties； — leaving them therefore
to find occupation within themselves； and to expend themselves on moral self…adulation。