general, Form. This negative now appears, in its at first indeterminate form, as the negative element in the world, while the latter is the positive element, what subsists. The negativity which is opposed to this subsisting element, to this feeling of self, to this definite being, to this established existence, is Evil. In contrast to God, to this reconciled unity of Being-in-itself and Being-for-itself, appears the element of distinction or difference. We have on the one hand the world as positively and independently existing, and on the other destruction and contradiction in the world; and here the questions suggest themselves, which pertain to all religions based on a more or less developed consciousness, as to how evil is to be reconciled with the absolute unity of God, and wherein lies the origin of evil.
This negative, in the first place, appears as the evil in the world, but it recalls itself into identity with itself, in which it is the Being-for-self of self-consciousness—finite Spirit.
This negative which recalls itself into itself is now once more a something positive, because it relates itself simply to itself. As evil, it appears as involved in positive existence. But the negativity which is present for itself and independently, and not in another which is regarded as having independent existence of its own, the negativity which reflects itself into itself, the inward, infinite negativity which is object to itself, is just the “Ego.” In this self-consciousness, and in its own inner movement, finiteness definitely appears, and self-contradiction is thus incident in it. Thus there is an element of disturbance in it, evil makes its appearance in it, and thus is evil of the will.
c. I, however, who am free can abstract from everything; it is this negativity and isolation which constitutes my essential being. Evil is not the whole of the subject. On the contrary, this latter has in it also unity with itself, which constitutes the positive side
