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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; objecti

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