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environment of our individual life — the Present formed by our private aims and interests。 In short
we retreat into the selfishness that stands on the quiet shore； and thence enjoy in safety the distant
spectacle of “wrecks confusedly hurled。” But even regarding History as the slaughter…bench at
which the happiness of peoples； the wisdom of States； and the virtue of individuals have been
victimised — the question involuntarily arises — to what principle； to what final aim these enormous
sacrifices have been offered。 From this point the investigation usually proceeds to that which we
have made the general mencement of our enquiry。 Starting from this we pointed out those
phenomena which made up a picture so suggestive of gloomy emotions and thoughtful reflections
— as the very field which we； for our part； regard as exhibiting only the means for realising what
we assert to be the essential destiny — the absolute aim； or — which es to the same thing —
the true result of the World's History。 We have all along purposely eschewed “moral reflections”
as a method of rising from the scene of historical specialties to the general principles which they
embody。 Besides； it is not the interest of such sentimentalities； really to rise above those depressing
emotions； and to solve the enigmas of Providence which the considerations that occasioned them；
present。 It is essential to their character to find a gloomy satisfaction in the empty and fruitless
sublimities of that negative result。 We return then to the point of view which we have adopted；
observing that the successive steps （Momente） of the analysis to which it will lead us； will also
evolve the conditions requisite for answering the enquiries suggested by the panorama of sin and
suffering that history unfolds。
§ 25
The first remark we have to make； and which … though already presented more than once —
cannot be too often repeated when the occasion seems to call for it； — is that what we call the
principle； aim； destiny； or the nature and idea of Spirit； is something merely general and abstract。
Principle — Plan of Existence — Law — is a hidden； undeveloped essence； which as such —
however true in itself — is not pletely real。 Aims； principles； &c。； have a place in our thoughts；
in our subjective design only； but not yet in the sphere of reality。 That which exists for itself only； is
a possibility； a potentiality； but has not yet emerged into Existence。 A second element must be
introduced in order to produce actuality — viz。 actuation； realisation； and whose motive power is
the Will — the activity of man in the widest sense。 It is only by this activity that that Idea as well as
abstract characteristics generally； are realised； actualised； for of themselves they are powerless。
The motive power that puts them in operation； and gives them determinate existence； is the need；
instinct； inclination； and passion of man。 That some conception of mine should be developed into
act and existence； is my earnest desire： I wish to assert my personality in connection with it： I wish
to be satisfied by its execution。 If I am to exert myself for any object； it must in some way or other
be my object。 In the acplishment of such or such designs I must at the same time find my
satisfaction； although the purpose for which I exert myself includes a plication of results； many
of which have no interest for me。 This is the absolute right of personal existence — to find itself
satisfied in its activity and labour。 If men are to interest themselves for anything； they must （so to
speak） have part of their existence involved in it； find their individuality gratified by its attainment。
Here a mistake must be avoided。 We intend blame； and justly impute it as a fault； when we say of
an individual； that he is “interested” （in taking part in such or such transactions） that is； seeks
only his private advantage。 In reprehending this we find fault with him for furthering his personal
aims without any regard to a more prehensive design； of which he takes advantage to promote
his own interest； or which he even sacrifices with this view。 But he who is active in promoting an
object； is not simply “interested；” but interested in that object itself。 Language faithfully
expresses this distinction。 — Nothing therefore happens； nothing is acplished； unless the
individuals concerned； seek their own satisfaction in the issue。 They are particular units of society；
i。e。 they have special needs； instincts； and interests generally； peculiar to themselves。 Among these
needs are not only such as we usually call necessities — the stimuli of individual desire and volition
— but also those connected with individual views and convictions； or — to use a term expressing
less decision — leanings of opinion； supposing the impulses of reflection； understanding； and
reason； to have been awakened。 In these cases people demand； if they are to exert themselves in
any direction； that the object should mend itself to them； that in point of opinion； — whether as
to its goodness； justice； advantage； profit； — they should be able to “enter into it” （dabei seyn）。
This is a consideration of especial importance in our age； when people are less than formerly
influenced by reliance on others； and by authority； when； on the contrary； they devote their
activities to a cause on the ground of their own understanding； their independent conviction and
opinion。
§ 26
We assert then that nothing has been acplished without interest on the part of the actors； and
— if interest be called passion； inasmuch as the whole individuality； to the neglect of all other actual
or possible interests and claims； is devoted to an object with every fibre of volition； concentrating
all its desires and powers upon it — we may affirm absolutely that nothing great in the World has
been acplished without passion。 Two elements； therefore； enter into the object of our
investigation； the first the Idea； the second the plex of human passions； the one the warp； the
other the woof of the vast arras…web of Universal History。 The concrete mean and union of the
two is Liberty； under the conditions of morality in a State。 We have spoken of the Idea of
Freedom as the nature of Spirit； and the absolute goal of History。 Passion is regarded as a thing of
sinister aspect； as more or less immoral。 Man is required to have no passions。 Passion； it is true； is
not quite the suitable word for what I wish to express。 I mean here nothing more than human
activity as resulting from private interests — special； or if you will； self…seeking designs — with this
qualification； that the whole energy of will and character is devoted to their attainment； that other
interests （which would in themselves constitute attractive aims）； or rather all things else； are
sacrificed to them。 The object in question is so bound up with the man's will； that it entirely and
alone determines the “hue of resolution” and is inseparable from it。 It has bee the very
essence of his volition。 For a person is a specific existence； not man in general （a term to which no
real existence corresponds）； but a particular human being。 The term “character” likewise
expresses this idiosyncrasy of Will and Intelligence。 But Character prehends all peculiarities
whatever； the way in which a person conducts himself in private relations； &c。； and is not limited
to his idiosyncrasy in its practical and active phase。 I shall； therefore； use the term “passion；”
understanding thereby the particular bent of character； as far as the peculiarities of volition are not
limited to private interest； but supply the impelling and actuating force for acplishing deeds
shared in by the munity at large。 Passion is in the first instance the subjective； and therefore
the formal side of energy； will； and activity — leaving the object or aim still undetermined。 And
there is a similar relation of formality to reality in merely individual conviction； individual views；
individual conscience。 It is always a question； of essential importance； what is the purport of my
conviction； what