Philosophy shows that the Idea advances to an infinite antithesis--that, namely, between the Idea in its free, universal form, in which it exists for itself, and the contrasted form of abstract introversion, reflection on itself, which is formal existence-for-self, personality, formal freedom, such as belongs to Spirit only. The universal Idea exists thus as the substantial totality of things on the one side, and as the abstract essence of free volition on the other. This reflection of the mind on itself is individual self-consciousness--the polar-opposite of the Idea in its general form and therefore existing in absolute limitation. This polar-opposite is consequently limitation, particularization for the universal absolute being; it is the side of the definite existence, the sphere of its formal reality, the sphere of the reverence paid to God. To comprehend the absolute connection of this antithesis is the profound task of metaphysics. This limitation originates all forms of particularity of whatever kind. The formal volition (of which we have spoken) wills itself and desires to make its own personality valid in all that it purposes and does; even the pious individual wishes to be saved and happy. This pole of the antithesis, existing for itself, is--in contrast with the Absolute Universal Being--a special separate existence, taking cognizance of speciality only and willing that alone. In short, it plays its part in the region of mere phenomena. This is the sphere of particular purposes, in effecting which individuals exert themselves on behalf of their individuality--give it full play and objective realization. This is also the sphere of happiness and its opposite. He is happy who finds his condition suited to his special character, will, and fancy, and so enjoys himself in that condition. The history of the world is not the theatre of happiness. Periods of happiness are blank pages in it, for they are periods of harmony--periods when the antithesis is in abeyance. Reflection of self--the freedom above described--is abstractly defined as the formal element of the activity of the absolute Idea. The realizing activity of which we have spoken is the middle term of the syllogism, one of whose extremes is the universal essence, the _Idea_, which reposes in the penetralia of Spirit; and the other, the complex of external things--objective matter. That activity is the medium by which the universal latent principle is translated into the domain of objectivity.