In like manner man is at first a child, and as belonging to Nature he describes this round in order to beget another.
In plants there are two kinds of individual forms: this germ which begins, is different from the one which is the completion of its life, and in which this evolution reaches maturity. But it is the very nature of Spirit, just because it is living, to be at first only potential, to be in its notion or conception, then to come forward into existence, to unfold, produce itself, become mature, bringing forth the notion of itself, that which it implicitly is, so that what it is in itself or implicitly may be its notion actually or for itself. The child is not as yet a reasonable person; it has capacities only, it is at first reason, Spirit, potentially only. It is by means of education and development that it becomes Spirit.
This, then, is what is called self-determination entering into existence, being “for other,” bringing one’s moments into distinction, and unfolding one’s self. These distinctions are no other than the characteristics which the notion itself implicitly contains.
The development of these distinctions, and the course of the tendencies which result from them, are the way by which Spirit comes to itself; it is itself, however, the goal. The absolute end, which is that Spirit should know itself, comprehend itself, should become object to itself as it is in itself, arrive at perfect knowledge of itself, first appears as its true Being. Now this process, followed by self-producing Spirit, this path taken by it, includes distinct moments; but the path is not as yet the goal, and Spirit does not reach the goal without having traversed the path; it is not originally at the goal; even what is most perfect must traverse the path to the goal in order to attain it. Spirit, in these halting-places of its progress, is not as yet perfect; its knowledge, its consciousness regarding itself, is not what is true, and it is not as yet revealed to itself. Spirit being
