away to criticise and test, is still filled and hampered, thus being, as a matter of fact, incapable of what it wants to undertake.
The completeness of the forms of unreal consciousness will be brought about precisely through the necessity of the advance and the necessity of their connection with one another. To make this comprehensible we may remark, by way of preliminary, that the exposition of untrue consciousness in its untruth is not a merely negative process. Such a one-sided view of it is what the natural consciousness generally adopts; and a knowledge, which makes this one-sidedness its essence, is one of those shapes assumed by incomplete consciousness which falls into the course of the inquiry itself and will come before us there. For this view is scepticism, which always sees in the result only pure nothingness, and abstracts from the fact that this nothing is determinate, is the nothing of that out of which it comes as a result. Nothing, however, is only, in fact, the true result, when taken as the nothing of what it comes from; it is thus itself a determinate nothing, and has a content. The scepticism which ends with the abstraction “nothing” or “emptiness” can advance from this not a step farther, but must wait and see whether there is possibly anything new offered, and what that is,—in order to cast it into the same abysmal void. When once, on the other hand, the result is apprehended, as it truly is, as determinate negation, a new form has thereby immediately arisen; and in the negation the transition is made by which the progress through the complete succession of forms comes about of itself.
The goal, however, is fixed for knowledge just as
