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place in a direct； unopposed； unhindered manner。 Between the Idea and its realisation — the
essential constitution of the original germ and the conformity to it of the existence derived from it
— no disturbing influence can intrude。 But in relation to Spirit it is quite otherwise。 The realisation
of its Idea is mediated by consciousness and will； these very faculties are； in the first instance； sunk
in their primary merely natural life； the first object and goal of their striving is the realisation of their
merely natural destiny； — but which； since it is Spirit that animates it； is possessed of vast
attractions and displays great power and ＇moral＇ richness。 Thus Spirit is at war with itself ； it has to
overe itself as its most formidable obstacle。 That development which in the sphere of Nature is
a peaceful growth； is in that of Spirit； a severe； a mighty conflict with itself。 What Spirit really
strives for is the realisation of its Ideal being； but in doing so； it hides that goal from its own vision；
and is proud and well satisfied in this alienation from it。
§ 62
Its expansion； therefore； does not present the harmless tranquillity of mere growth； as does that of
organic life； but a stern reluctant working against itself。 It exhibits； moreover； not the mere formal
conception of development； but the attainment of a definite result。 The goal of attainment we
determined at the outset： it is Spirit in its pleteness； in its essential nature； i。e。； Freedom。 This
is the fundamental object； and therefore also the leading principle of the development； — that
whereby it receives meaning and importance （as in the Roman history； Rome is the object —
consequently that which directs our consideration of the facts related）； as； conversely； the
phenomena of the process have resulted from this principle alone； and only as referred to it；
possess a sense and value。 There are many considerable periods in History in which this
development seems to have been intermitted； in which we might rather say； the whole enormous
gain of previous culture appears to have been entirely lost； after which； unhappily； a new
mencement has been necessary； made in the hope of recovering — by the assistance of some
remains saved from the wreck of a former civilisation and by dint of a renewed incalculable
expenditure of strength and time； — one of the regions which had been an ancient possession of
that civilisation。 We behold also continued processes of growth； structures and systems of culture
in particular spheres； rich in kind； and well developed in every direction。 The merely formal and
indeterminate view of development in general can neither assign to one form of expansion
superiority over the other； nor render prehensible the object of that decay of older periods of
growth； but must regard such occurrences； — or； to speak more particularly； the retrocessions
they exhibit； — as external contingencies； and can only judge of particular modes of development
from indeterminate points of view； which — since the development as such； is all in all — are
relative and not absolute goals of attainment。
§ 63
Universal History exhibits the gradation in the development of that principle whose substantial
purport is the consciousness of Freedom。 The analysis of the successive grades； in their abstract
form； belongs to Logic； in their concrete aspect to the Philosophy of Spirit。 Here it is sufficient to
state that the first step in the process presents that immersion of Spirit in Nature which has been
already referred to； the second shows it as advancing to the consciousness of its freedom。 But this
initial separation from Nature is imperfect and partial； since it is derived immediately from the
merely natural state； is consequently related to it； and is still encumbered with it as an essentially
connected element。 The third step is the elevation of the soul from this still limited and special form
of freedom to its pure universal form； that state in which the spiritual essence attains the
consciousness and feeling of itself。 These grades are the ground…principles of the general process；
but how each of them on the other hand involves within itself a process of formation； —
constituting the links in a dialectic of transition； — to particularise this may be reserved for the
sequel。
§ 64
Here we have only to indicate that Spirit begins with a germ of infinite possibility； but only
possibility； — containing its substantial existence in an undeveloped form； as the object and goal
which it reaches only in its resultant — full reality。 In actual existence Progress appears as an
advancing from the imperfect to the more perfect； but the former must not be understood
abstractly as only the imperfect； but as something which involves the very opposite of itself — the
so…called perfect — as a germ or impulse。 So — reflectively； at least … possibility points to
something destined to bee actual； the Aristotelian is also potentia； power and might。 Thus the
Imperfect； as involving its opposite； is a contradiction； which certainly exists； but which is
continually annulled and solved； the instinctive movement — the inherent impulse in the life of the
soul — to break through the rind of mere nature； sensuousness； and that which is alien to it； and to
attain to the light of consciousness； i。e。 to itself。
§ 65
We have already made the remark how the mencement of the history of Spirit must be
conceived so as to be in harmony with its Idea — in its bearing on the representations that have
been made of a primitive “natural condition；” in which freedom and justice are supposed to
exist； or to have existed。 This was； however； nothing more than an assumption of historical
existence； conceived in the twilight of theorising reflection。 A pretension of quite another order； —
not a mere inference of reasoning； but making the claim of historical fact； and that supernaturally
confirmed； — is put forth in connection with a different view that is now widely