Consciousness is self-verification, self-affirmation, self-love, joy in one's own perfection. Consciousness is the characteristic mark of a perfect nature; it exists only in a self-sufficing, complete being. Even human vanity attests this truth. A man looks in the glass; he has complacency in his appearance. This complacency is a necessary, involuntary consequence of the completeness, the beauty of his form. A beautiful form is satisfied in itself; it has necessarily joy in itself--in self-contemplation. This complacency becomes vanity only when a man piques himself on his form as being his individual form, not when he admires it as a specimen of human beauty in general. It is fitting that he should admire it thus: he can conceive no form more beautiful, more sublime than the human. [6] Assuredly every being loves itself, its existence--and fitly so. To exist is a good. Quidquid essentia dignum est, scientia dignum est. Everything that exists has value, is a being of distinction--at least this is true of the species: hence it asserts, maintains itself. But the highest form of self-assertion, the form which is itself a superiority, a perfection, a bliss, a good, is consciousness. Every limitation of the reason, or in general of the nature of man, rests on a delusion, an error. It is true that the human being, as an individual, can and must--herein consists his distinction from the brute--feel and recognise himself to be limited; but he can become conscious of his limits, his finiteness, only because the perfection, the infinitude of his species, is perceived by him, whether as an object of feeling, of conscience, or of the thinking consciousness. If he makes his own limitations the limitations of the species, this arises from the mistake that he identifies himself immediately with the species--a mistake which is intimately connected with the individual's love of ease, sloth, vanity, and egoism. For a limitation which I know to be merely mine humiliates, shames, and perturbs me. Hence to free myself from this feeling of shame, from this state of dissatisfaction, I convert the limits of my individuality into the limits of human nature in general. What is incomprehensible to me is incomprehensible to others; why should I trouble myself further? It is no fault of mine; my understanding is not to blame, but the understanding of the race. But it is a ludicrous and even culpable error to define as finite and limited what constitutes the essence of man, the nature of the species, which is the absolute nature of the individual. Every being is sufficient to itself. No being can deny itself, i.e., its own nature; no being is a limited one to itself. Rather, every being is in and by itself infinite--has its God, its highest conceivable being, in itself. Every limit of a being is cognisable only by another being out of and above him. The life of the ephemera is extraordinarily short in comparison with