Incidental finitude arrives in a presupposition made possible by history and surviving along being as the other to itself. This otherness is consciousness which self-consciousness sees as its finite being and its reason of reality. Finitude forms the environment where reality finds itself, where it interacts with the universe, shaped and moved by the endless vicissitudes which meet it daily. This is the playground of consciousness, the unfurling of objects and their superficial meanings when, put against the absolute nothingness in which self-consciousness dwells, construct the clear truths of all phenomenon. But these truths are only for consciousness. Self-consciousness sees them as reality but does not partake in their subjectivity. Instead, self-consciousness goes beyond this finitude and reasons itself out of nature, leaving behind the history of itself and of the world. It moves beyond itself to come back to itself. It sees in consciousness what is other to it and independent. It looks upon independent consciousness as caught in a finite existence and measures its own progress by turning back from this otherness and reaching for an absolute existence where spirit coincides with will. Thus knowledge, which being is for, loses its meaning and nothing but truth appears. A truth which goes beyond the incidental finitude that consciousness finds its being. A truth that reveals the phenomenon of spirit and the law of itself. And the joy and suffering, which only consciousness could know, is finally lost to the darkness of a reality trapped in the incidental finitude of time and space.
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