and presupposition. Consciousness furnishes its own criterion in itself, and the inquiry will thereby be a comparison of itself with its own self; for the distinction, just made, falls inside itself. In consciousness there is one element for an other, or, in general, consciousness implicates the specific character of the moment of knowledge. At the same time this “other” is to consciousness not merely for it, but also outside this relation, or has a being in itself, i.e. there is the moment of truth. Thus in what consciousness inside itself declares to be the essence or truth we have the standard which itself sets up, and by which we are to measure its knowledge. Suppose we call knowledge the notion, and the essence or truth “being” or the object, then the examination consists in seeing whether the notion corresponds with the object. But if we call the inner nature of the object, or what it is in itself, the notion, and, on the other side, understand by object the notion qua object, i.e. the way the notion is for an other, then the examination consists in our seeing whether the object corresponds to its own notion. It is clear, of course, that both of these processes are the same. The essential fact, however, to be borne in mind throughout the whole inquiry is that both these moments, notion and object, “being for another” and “being in itself,” themselves fall within that knowledge which we are examining. Consequently we do not require to bring standards with us, nor to apply our fancies and thoughts in the inquiry; and just by our leaving these aside we are enabled to treat and discuss the subject as it actually is in itself and for itself, as it is in its complete reality.
But not only in this respect, that notion and object,
