to its essence； as it is； it shows itself as not existing of itself； but as essentially consisting in the
movement of transition。 This Heraclitean or Sceptical principle； that nothing is at rest； must be
demonstrated of each individual thing； and thus in this consciousness … that the essence of each
thing lies in determination； in what is the opposite of itself … there appears the apprehended unity
with its opposite。 Similarly this unity is； in the second place； to be recognized even in its essence；
its essence as this identity is； in the same way； to pass over into its opposite； or to realize itself； to
become for itself something different； and thus the opposition in it is brought about by itself。 Again；
it may be said of the opposition； in the third place； that it is not in the Absolute； this Absolute is
existence； the eternal； &c。 This is； however； itself an abstraction in which the Absolute is
apprehended in a one…sided manner only； and the opposition is apprehended only as ideal （supra；
p。 536）； but in fact it is form； as the essential moment of the movement of the Absolute。 This
Absolute is not at rest； and that opposition is not the unresting Notion； for the Idea； unresting
though it is； is yet at rest and satisfied in itself。 Pure thought has advanced to the opposition of the
subjective and objective； the true reconciliation of the opposition is the perception that this
opposition； when pushed to its absolute extreme； resolves itself； as Schelling says； the opposites
are in themselves identical … and not only in themselves； but eternal life consists in the very process
of continually producing the opposition and continually reconciling it。 To know opposition in unity；
and unity in opposition … this is absolute knowledge； and science is the knowledge of this unity in
its whole development by means of itself。
This is then the demand of all time and of Philosophy。 A now epoch has arisen in the world。 It
would appear as if the World…spirit had at last succeeded in stripping off from itself all alien
objective existence； and apprehending itself at last as absolute Spirit； in developing from itself what
for it is objective； and keeping it within its own power； yet remaining at rest all the while。 The strife
of the finite self…consciousness with the absolute self…consciousness； which last seemed to the
other to lie outside of itself； now comes to an end。 Finite self…consciousness has ceased to be
finite； and in this way absolute self…consciousness has； on the other hand； attained to the reality
which it lacked before。 This is the whole history of the world in general up to the present time； and
the history of Philosophy in particular； the sole work of which is to depict this strife。 Now； indeed；
it seems to have reached its goal； when this absolute self…consciousness； which it had the work of
representing； has ceased to be alien； and when spirit accordingly is realized as spirit。 For it
becomes such only as the result of its knowing itself to be absolute spirit； and this it knows in real
scientific knowledge。 Spirit produces itself as Nature； as the State； nature is its unconscious work；
in the course of which it appears to itself something different； and not spirit； but in the State； in the
deeds and life of History； as also of Art； it brings itself to pass with consciousness； it knows very
various modes of its reality； yet they are only modes。 In scientific knowledge alone it knows itself
as absolute spirit； and this knowledge； or spirit； is its only true existence。 This then is the standpoint
of the present day； and the series of spiritual forms is with it for the present concluded。
At this point I bring this history of Philosophy to a close。 It has been my desire that you should
learn from it that the history of Philosophy is not a blind collection of fanciful ideas； nor a fortuitous
progression。 I have rather sought to show the necessary development of the successive
philosophies from one another； so that the one of necessity presupposes another preceding it。 The
general result of the history of Philosophy is this： in the first place； that throughout all time there has
been only one Philosophy； the contemporary differences of which constitute the necessary aspects
of the one principle； in the second place； that the succession of philosophic systems is not due to
chance； but represents the necessary succession of stages in the development of this science； in the
third place； that the final philosophy of a period is the result of this development； and is truth in the
highest form which the self…consciousness of spirit affords of itself。 The latest philosophy contains
therefore those which went before； it embraces in itself all the different stages thereof； it is the
product and result of those that preceded it。 We can now； for example； be Platonists no longer。
Moreover we must raise ourselves once for all above the pettinesses of individual opinions；
thoughts； objections； and difficulties； and also above our own vanity； as if our individual thoughts
were of any particular value。 For to apprehend the inward substantial spirit is the standpoint of the
individual； as parts of the whole； individuals are like blind men； who are driven forward by the
indwelling spirit of the whole。 Our standpoint now is accordingly the knowledge of this Idea as
spirit； as absolute Spirit； which in this way opposes to itself another spirit； the finite； the principle of
which is to know absolute spirit； in order that absolute spirit may become existent for it。 I have
tried to develop and bring before your thoughts this series of successive spiritual forms pertaining
to Philosophy in its progress； and to indicate the connection between them。 This series is the true
kingdom of spirits； the only kingdom of spirits that there is … it is a series which is not a multiplicity；
nor does it even remain a series； if we understand thereby that one of its members merely follows
on another； but in the very process of coming to the knowledge of itself it is transformed into the
moments of the one Spirit； or the one self…present Spirit。 This long procession of spirits is formed
by the individual pulses which beat in its life； they are the organism of our substance； an absolutely
necessary progression； which expresses nothing less than the nature of spirit itself； and which lives
in us all。 We have to give ear to its urgency … when the mole that is within forces its way on … and
we have to make it a reality。 It is my desire that this history of Philosophy should contain for you a
summons to grasp the spirit of the time； which is present in us by nature； and … each in his own
place … consciously to bring it from its natural condition； i。e。 from its lifeless seclusion； into the light
of day。
I have to express my thanks to you for the attention with which you have listened to me while I
have been making this attempt； it is in great measure due to you that my efforts have met with so
great a measure of success。 And it has been a source of pleasure to myself to have been
associated with you in this spiritual community； I ought not to speak of it as if it were a thing of the
past； for I hope that a spiritual bond has been knit between us which will prove permanent。 I bid
you a most hearty farewell。
（The closing lecture of the series was given on the 22nd March； 1817； on the 14th March； 1818；
on the 12th August； 1819； on the 23rd March； 1821； on the 30th March； 1824； on the 28th
March； 1828； and on the 26th March； 1830。）
The End