§ 505. As regards its empirically concrete _content_ (1) the action has a variety of particular aspects and connexions. In point of _form_, the agent must have known and willed the action in its essential feature, embracing these individual points. This is the right of _intention_. While _purpose_ affects only the immediate fact of existence, _intention_ regards the underlying essence and aim thereof. (2) The agent has no less the right to see that the particularity of content in the action, in point of its matter, is not something external to him, but is a particularity of his own,—that it contains his needs, interests, and aims. These aims, when similarly comprehended in a single aim, as in happiness (§ 479), constitute his _well-being_. This is the right to well-being. Happiness (good fortune) is distinguished from well-being only in this, that happiness implies no more than some sort of immediate existence, whereas well-being regards it as also justified as regards morality. § 506. But the essentiality of the intention is in the first instance the abstract form of generality. Reflection can put in this form this and that particular aspect in the empirically-concrete action, thus making it essential to the intention or restricting the intention to it. In this way the supposed essentiality of the intention and the real essentiality of the action may be brought into the greatest contradiction—e.g. a good intention in case of a crime. Similarly well-being is abstract and may be set on this or that: as appertaining to this single agent, it is always something particular. c. Goodness and Wickedness(160). § 507. The truth of these particularities and the concrete unity of their formalism is the content of the universal, essential and actual, will,—the law and underlying essence of every phase of volition, the essential and actual good. It is thus the absolute final aim of the world, and _duty_ for the agent who _ought_ to have _insight_ into the _good_, make it his _intention_ and bring it about by his activity.