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.
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.
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.
Absolute being and absolute self shape together as the in-itself in-and-for-itself in-itself. It is spirit, in its finitude, as the subject of its everydayness; a self surrounded by an existence which it cannot escape. Self-consciousness is its mode of movement, its absolute restlessness, cultivating experience through itself and branching out, determinately, towards a necessary assimilation; an absolution through acceptance of other self-consciousnesses that stand in judgment. Thus, consciousness, through consciousness of its-self is limited to its understanding and its being-in-the-world-being-with-others.
The being-of-the-world is a not-being. It is a mode of being that is absent; a being of vagueness and subjection to a presupposed reality. Its enslavement to predicates destroys the chance to overcome itself and rely on its pre-naturalized judgments; its awareness of itself as a consciousness of consciousness. Thrown into the world, the being-in-the-world becomes a tool of subjection and enjoined to the synthetic manifold of everydayness; a contrived and calculated existence consumed by a self-consciousness being led through a path of obstruction, forced to define itself as a cultural adherent; a unified unit stripped of its identity and distinction and made to give of itself before the masters of the universe.
The “I” as in “I am” is being and the infinite undifferentiated indifference that exists within the spirit which returns to itself from being what it is not. It is the immediacy of sense-certainty which, for the subject before he becomes subject, places him within his own grounding; within the determination, or differentiation, which has not yet been taken but, through immediate mediation, falls into the “what is.” And, through this movement, it becomes other than its-self before going back to its-self. This infinity of finitude, this reflection upon reflecting, is absolute spirit lost in its remoteness and seeking itself in its being as an Other surrounded by otherness.