what this real per se is for consciousness is truth: which, however, means that this is the essential reality, or the object which consciousness has. This new object contains the nothingness of the first; the new object is the experience concerning that first object.
In this treatment of the course of experience, there is an element in virtue of which it does not seem to be in agreement with what is ordinarily understood by experience. The transition from the first object and the knowledge of it to the other object, in regard to which we say we have had experience, was so stated that the knowledge of the first object, the existence for consciousness of the first ens per se, is itself to be the second object. But it usually seems that we learn by experience the untruth of our first notion by appealing to some other object which we may happen to find casually and externally; so that, in general, what we have is merely the bare and simple apprehension of what is in and for itself. On the view above given, however, the new object is seen to have come about by a transformation or conversion of consciousness itself. This way of looking at the matter is our doing, what we contribute; by its means the series of experiences through which consciousness passes, is lifted into a scientifically constituted sequence, but this does not exist for the consciousness we contemplate and consider. We have here, however, the same sort of circumstance, again, of which we spoke a short time ago when dealing with the relation of this exposition to scepticism, viz. that the result which at any time comes about in the case of an untrue mode of knowledge cannot possibly collapse into an empty nothing, but must necessarily be taken as the negation of that of which it is a result
