But the real truth is that what results from the observations and objections above exposed is not the illusion of the individual who loves, who tries to complete his work, who sighs for peace, but rather the illusion of him who believes that the individual is illuded: the illusory is the illusion itself. And this illusion appears in the phenomenology of the spirit as the result of the well-known abstractive process, which breaks up unity in an arbitrary manner and in this case separates the result from the process or actual acting, in which alone the former is real; the accompaniment from the accompanied, which is all one with the accompaniment, because there is not spirit and its escort, but only the one spirit in its development, the single moments of the process, of the continuity, which is their soul; and so on. That illusion arises in the individual when he begins to reflect upon himself, and at the beginning of that reflection, which is at the same time a dialectical process. But in concrete reflection, or rather in concrete consciousness, he discovers that there is no end that has not been realized, as well as it could, in the process, in which it was never an absolute end--that is to say, an abstract end, but both a means and an end. To return to the popular theory of Schopenhauer, only he who looks upon men as animals, or worse than animals, can believe that love is a process that leads only to the biological propagation of the species, when every man knows that he fecundates his own soul above all prior to the marriage couch, and that images and thoughts and projects and actions are created before children and in addition to them. Certainly, we are conscious of the moments of an action as it develops--that is to say, of its passage and not of its totality seen in the light of a new spiritual situation, such as we strive to obtain when, as we say, we leave the tumult behind us and set ourselves to write our own history. But there is no illusion, either now or then; neither now nor then is there the abstract individual face to face with a Providence who succeeds in deceiving him for beneficial ends, acting rather as a doctor than as a serious educator, and treating the race of men as though they were animals to train and make use of, instead of men to educate--that is to say, develop.