—a result which contains what truth the preceding mode of knowledge has in it. What we have here is presented to us in this form:—since what at first appeared as object is reduced, when it passes into consciousness, to what knowledge takes it to be, and the ultimate entity, the real in itself, becomes what this entity per se is for consciousness; this latter is the new object, whereupon there appears also a new mode or embodiment of consciousness, of which the essence is something other than that of the preceding mode. It is this circumstance which carries forward the whole succession of the modes or attitudes of consciousness in their own necessity. It is only this necessity, this origination of the new object—which offers itself to consciousness without consciousness knowing how it comes by it—that to us, who watch the process, is to be seen going on, so to say, behind its back. Thereby there enters into its process a moment of being per se or of being for us, which is not expressly presented to that consciousness which is in the grip of experience itself. The content, however, of what we see arising, exists for it, and we lay hold of and comprehend merely its formal character, i.e. its bare origination; for it, what has thus arisen has merely the character of object, while, for us, it appears at the same time as a process and coming into being.
In virtue of that necessity this pathway to science is itself eo ipso science, and is, moreover, as regards its content, Science of the Experience of Consciousness.
The experience which consciousness has concerning itself can, by its essential principle, embrace nothing less than the entire system of consciousness, the whole realm of the truth of mind, and in such wise that the
