Knowledge is that which man has caused or created. Truth in itself becomes knowledgeable through man-made objects; through entities man himself has created for himself. His activity, his reason and consciousness, is dependent on objects which are not only for themselves but become objects for man. They become man-made in that respect, as they would not be otherwise for themselves, if they could not be determined as indispensable for consciousness and bound to a particular notion or determination and not floating off into a dark nothingness.
Whatever falls off the core becomes the incidental and enters, through its own relatedness with itself, the field of particulars which are the peeled skin from the fruit of spirit; the identity and reflection of its nature. There within the passage of passages, the barest form of reality, all occurrences meet and disperse into the infinite progression of a finite existence molded by time and swept into space so that all there is becomes, for consciousness, something to press against and experience. These experiences are the sole truths and instances of which the things in themselves destroy their immediacy by becoming-for-others-for-themselves. And through this becoming consciousness realizes its historical spirit and progresses into a phase of awareness of its surroundings and knowledge of its own movement through an emptiness of space.
Is there any truth beyond the immediacy of perception? What lies beyond the first object of consciousness and forms a domain within the corridor of incidentals, can only be regarded as the subjective outgrowth of the predicating moment; the unravelling of contingencies which form matters involving this or that, or “this not that.” It is a restless movement, a ceaseless stream, containing the history of spirit and throwing it into the idealistic realm comprising all participants who adhere to their existence in a way unique to themselves; distinct but related; apart but together. It is like two stars millions of miles apart affecting each other in their movements as if, in some deep dark beyond, they are somehow attached.
All that is real is necessary. All that is necessary has reason. Therefore, reason and necessity coincide. They are the absolute distinction between what is and what is not. They complete the real of being and carry that reality forward into the incidental, which is the actual-acting-out, by providing its own reason for itself. Hence, the essential precondition of reality offers itself to being in the form of necessary reasonableness.
The past becomes quiet as it slips into the spirit of history. It is being returning to itself once its retreat into consciousness has begun. Just as being is outside itself as being other than itself, it remains alienated from spirit until time removes that alienation and takes spirit through the incidental which has already occurred. In essence, being is always catching up to itself through its movement in time and each moment brings it closer to what has passed.
The unhappy consciousness is the incomplete consciousness. It is self-consciousness which is not conscious of itself seeking its absolute goal, which is knowing itself absolutely. It is self-subjugation which results in an otherness to itself, fulfilling its own negation without obtaining the truth in its being. It is a unknowing drive lost in a subordinate want of fulfillment and becoming, for consciousness, the self which relates to its surroundings through its submission to a conditioned field of existence.
The most immediate experience is consciousness experiencing itself. It is the opening and closing. The penetrating and the falling back. It is an understanding which consciousness enjoys with itself through its knowing of itself as related to the world and simultaneously distinct from it.
Understanding is that which does not understand itself. It remains in a mode of delusion as it wanders through the universe and finds safe harbor in the self-consciousness of a being-in-the-world. It is a force that is in constant struggle to stay a mystery. But, eventually, it surrenders itself to consciousness and falls into the world from the supersensible beyond where it dwells in order that it could be “worked out” and placed within a perspective of truth which, in itself, is mere speculation as truth is the opposition and, therefore, a simultaneous embodiment of falsehood.
We are one-sided, coming from substance and knowing ourselves when becoming substantive; when attaining, through immediacy, who we are and our relationship to our-self.
Negativity is a positive characteristic. It distinguishes between differing aspects; differing causes and effects. It moves to separate subject from object and denote meaning in both while keeping intact their natural determination. It is the primal mover, the invalid validity that moves substance into substantiality and being into being-for-itself. Within the incidental passage, the force behind existing appearances, negation is the imperative and consequential adherent of a consciousness determined to emerge into a form of existence; into its natural by-product of being-in-the-world.