Hey guys, it's Monica. I am wearing, yes, this is my editor's pick wig and I'm gonna be selling it, so yeah at the end. Anyways Thank you all so much for joining me. I am going to just give you a quick update on my I want to say anti-aging endeavor, my aging gracefully, my Trying to not so much look younger, but just not so just not look older than my age Right, I don't want to look older than my age and an age. Guess what is an attitude? I know you've heard that before I've heard that before but age is definitely an attitude I do believe that 100% How you look at life the things that you do keeping your mind engaged All of that is gonna help you stay younger and more vibrant as you age especially when you start to hit the age of 60 70 which aren't going to be very soon But and when I hit 60 things really started to change for me I started to see on my skin way more Evidence of aging. I had a lot of wrinkles popping up my skin texture was Awful, I I never used sunblock hardly at all I mean anything I ever used to to when I went out in the sun was the bandage to lay or baby oil and That was my normal thing, right? That was what I normally did So it wasn't until I was in my 60s that I seriously started to Think about skin care and think about how I look because all of a sudden I looked in the mirror And I was seeing all these things pop in and happen that I know was because all of those years 60 some odd years that I really didn't you know take care of my skin I Wasn't raised with the idea of put sunblock on wear a hat cover yourself You know I had a mom who sometimes I came home from school She was sending herself in the backyard in her bra and undies now We had you know three acres of land. It was very private, but you know if I knew she wasn't in the home She's probably outside sending herself and she was so that was sort of the you know the mindset Well when I hit 60 and I started to see changes. I'm thinking oh my gosh I was pretty active on YouTube. You know my anti-aging journey While it only started when I was in my 60s. I have been on YouTube since was it 2009 creating lifestyle videos. I have two other two other YouTube channels I Tried when I decided that I was going to try to refocus this channel on skin care beauty Lifestyle like that and not so much real estate. I tried to take a lot of my real estate content often I started a second channel just for real estate, which has not done very well But that's where a lot of my real estate stuff is and then I started a third channel For the real estate schools that I run, you know most of you know that I teach a lot of real estate education classes and one of the things that I do for my company is I teach pre licensing classes and every state has different requirements in New Hampshire, for example It is a state approved program You have to sit through 40 hours of classroom instruction You have to get a certificate of completion then you have to pay a fee to the state to take an exam. That's very hard and And then and only then can you actually Working as a real estate agent. Can you be hired and then when you're hired? There's a whole bunch of training and most of you know, I do that so I've been on YouTube for a while, but I didn't really start the journey of Aging gracefully or anti-aging until my I think it was 63. I think that's how it was I ended up taking doing retinae. I I've watched a lot of Beautiful ladies here on YouTube every all of them are still on YouTube except for one and that's Natalie the beauty diva Many of you know that YouTube took her down She's on Instagram. So, you know, I'm hoping that she can come back to YouTube I know she wants that but anyways, I started my my journey by watching folks like Melissa 55 like Mary Ellen Natalie the beauty diva and there was a few more that I watched and I just absolutely Learned so much about skin care from these ladies and I just loved what I was seeing So very quickly I decided I was going to try to explore this and I was going to try this and do that And and I was going to share my results Good bad indifferent and my mother who many of you know passed away this year. My mother was always my most Critical person. I think she would give me criticism a lot She hated the fact that I would come on YouTube without makeup or that I would actually share things on YouTube She just thought that was horrible, but anyways My mother she set a strict standard I think and I so appreciate all that she taught me and I know I have halfway decent genes You know from my mom and my dad and both my parents lived into their 90s and And so I know I'm I'm fortunate in that but I had to and I would talk to my mother and she would say Just my mother should just use nivea cream. That's all she ever did. That's soap nivea cream. She never used anything else But when she was growing up and when she was a young woman, I think our environment I think everything was different our air pollution. Everything was different So when I started retin A my mother was like, oh get me some of that So I got her some and I think she used it a couple of times and then I've never used it But like with anything in skincare right guys, you know, you have to be consistent and my mom wasn't but my mom was beautiful She didn't need to be consistent. I needed the consistency So my retin A journey my skincare journey has just been an amazing Process for me because I do believe I look younger today than when I started and I do know that everything takes a long time to Work and more importantly, not only does it take a long time to work. It has you have to be consistent, so I mentioned that I was going to give an update on my Perfector, I'm gonna just show it to you. This is the hand perfecter so I didn't even know if this is gonna look the same because I Done battery died when I film by the way I don't have like some people have their camera hooked up to their computer and they get to see how they look in the Frame I don't have that. I'm just looking at the little viewfinder on my camera on my tripod And I am using a camera rather than my phone I use my phone a lot when I'm vlog styling and I'm out when I'm doing other different shots But usually when I do these talking head videos, I've got a camera going so anyways What I was starting to say was that I had mentioned that it was going to give you an update on my current body hand perfecter.   That's my mother This is very very outspoken, but I never forgot those words. So I hide my hands a lot. So I also I've been using this since the end of September, but it isn't really an accurate Test, I don't think yet Mainly because I went through a period of time where I've been very very hard on my hands There were certain things that I had to do that involved my hands And I don't wear gloves. I don't wear gloves to wash my dishes my sister does she always puts on her gloves to wash dishes She's awesome. I never do so my hands have taken a beating and Rather than put gloves on I use my hands to dig in the ground to pull stuff out my hands and my nails are awful so this was sent to me Complementary from current body and they had wanted to send to me a the face LED face mask and I have been using the one from candy way So I said to them no I'm using this one particular product from candy way I'm very happy with it and Then they said well, you know, we also have a hand device. Would you like to try that? I said absolutely. So I have been using this in September come and body skin led hand Perfector and since I'm not Angie hot and flashy. I don't know all the specs. I don't I can't describe it like she can describe things I'm just gonna let you link to the site where you can read it yourself I will also tell you that black Friday's coming and there are tons of sales happening on these devices Especially I know candy ways having a sale current bodies having a sale a number of other places are having sales So if you are at all thinking About doing red light therapy LED hand Perfector or a hair hat or Helmet or any of those take advantage of some of the sales that are coming up because they're gonna be they're gonna be really good Anyways, I use this this automatically turns on when you press the button you plug it in This has to be plugged in does not have a battery pack has to be plugged into a wall device. I put it on my lap I turn it on see I won't turn it on now because I don't have the adapter here. I turn it on I Put both hands inside. I'll put I'll superimpose a picture that Jay took because I put both hands inside Like you can see and I usually sit there and I do this Pretty well consistently every night When I say consistently every night, I went through a period of when there was a good two and a half week Period that I hardly used anything Jay was in the hospital for a week. I was running back and forth when I came home I I could barely wash my face sometimes So and then when he did get out of the hospital He was in rehab for a week and I didn't want to have him be in rehab without me visiting him, you know, I mean It's hard right when your your spouse significant other Loved one is in the hospital and it's hard on the person who isn't because they feel like they have to be there They have to go there and then all sorts of other stuff falls by the wayside and that's what happened But since he's been home, I've been very very consistent again And I've been using the this current body LED hand device every single night for 10 minutes. I sit there I put it in I have an audio book on or a podcast them listening to or I'm watching a true crime Video on YouTube. Oh my gosh. Are any of you following the Delphi, Indiana? case the down the hill the two girls with Abby Abigail Williams and Liberty German out any of you have you been following that case? I am like blown away by all the stuff that's happened In the last couple of weeks with that particular case. It's like unbelievable mind-boggling anyways I think what I'm gonna do if anyone's interested. I'll probably try to do it get ready with me Talking about that case. Let me know if you think that'd be kind of cool But that case just blows my mind Anyways, the the hand perfecter You know what I noticed on my hands. I do think that my hands are looking a slight bit better But not a whole lot not enough that I can say yeah, it's made a difference on how my hands are aging one thing I can tell you is I was starting to feel a lot of pain right about here in my hand just this one hand and When I had when I had gone to the doctor I asked the doctor if it could potentially be them getting some arthritis And he said could very well be because I had injured my hand when I was doing something at my mother's house And ever since then I've had pain in my hand The pain in my hand. That's the first thing I really kind of noticed when I was using this consistently the pain in my hand is Happily there and it was be it would be an uncomfortable pain that it would feel a lot now It's it's I don't feel it much at all. It's still there, but I don't feel it as Intense or as often and maybe it's just something that would have gone away on its own I don't know and maybe it has nothing to do with this, but guess what I think it does have a lot to do with this So overall even though I have I can't sit here and say yeah my hands look 20 years younger My mother would say oh honey your hands look great. I don't know what my mother would say. I am really Happy with this. This was sent to me complimentary, right? I have a link It doesn't matter if you use my link or not, but I think there's a discount. I'll make sure I link link that below Check out and wait for their black their black Friday sales because I think they're going to be awesome But I would I'm definitely going to continue to use this I I'm that much impressed at least with the little changes and I do mean the little changes But more often more importantly is the pain level has changed. So Yeah, I'm digging it. I'm liking that a lot. So one thing that they did send me is They had reached out and Asked me how I like the hand perfecter and I explained it so I said to them I said I'm really curious. I see that you have the hair you have the current body the LED hair regrowth system and She said yes, I said I would love to try that and she said okay, so they sent this to me And now I can't remember if I started when I started When I think I might have started in July the hand I might have started in July and this I might have started in September I could look at my notes But this is the current body skin LED hair regrowth system So I've been using this pretty consistently Every day and what it's really cool about this it does have an attachment here that is If you're listening to audiobooks or something like that that you can play this While you're sitting there and you have this on your head So I I what I do is before I put this on my head I take my boar's head Brush I brush through my hair really really good then I slipped this on and I turn it on the button is right here You can turn it on and like anything else it is going to just end up beeping You see that it's on it goes for 10 minutes and it ends up beeping when it's done So I think the hair part has only been since September and the hand since July. I'm pretty sure I had the dates mixed up So what I've done after I take this off I just go back and I might sometimes I use the ordinary hair serum And I just kind of put that in my hair a little bit afterwards I don't like to do it a lot because I feel like my hair gets oily and I don't wash my hair every day So I've been using that I got this also complimentary so I you know full disclosure I got this complimentary too soon to really know any solid results however, I'm Optimistic and the reason I'm optimistic is because all of the specs on Both of these devices meet the requirement to make a difference if you research The LED hat and you'll see that there are people that rave about it. Those of you that follow Dr. Dre Yes, it's a different brand that she talks about but she talks about the same thing There are a number of people that rave about and see a difference now My hair thinning issue might be different than most others but again, I did talk to my doctor and Because I am on a five-year medication For the breast cancer and the medication that I'm on the side effects are Lack of sleep. I Can't hardly sleep at night. I know I look like I have all these eye bags and I do Sleep is just really I'm sleep deprived. I'm sleep deprived. That's all I can say I'm struggling to get through that the other one of the other side effects are Some people who have gained weight some people a lot of people lose hair Or they have things or they're there's a major difference in their hair. I've noticed a difference in my hair I also take a medication For I take the oral Rogaine which is finasteride. I take five milligrams of finasteride Which is like a liquid which is like an oral Rogaine or a minoxidil I should say and I take that every night so my doctor who is not my You know, he's not the surgeon that did my lumbeck to me recently. He's just my GP He thinks it's awesome that I'm doing the current body hairy growth and He thinks the finasteride won't hurt anything and Neither neither did my oncologist when I told him about that. So, you know, he thinks with the finasteride the hairy growth system I May not show a bit. I may not be the perfect candidate to review this but it it's it could balance itself out and it could slow down and Dramatically the hair loss that I'm having the shedding that I'm having and I believe that to be true And sometimes remember I said aging is an attitude thing Sometimes when you really believe something it just makes you all the more positive about it Makes you all the more motivated. I am all the more motivated and I think the big reason I'm motivated by these led devices is because I have seen Among this difference in my skin since I've been using the candy way now candy way Gosh, I I started using this in April my mom died in April and I started using it right after that and I think the candy way and I am an advocate of LED lights. I had the trophy skin I had a number of others that I've tried This one I love it. I'm at the point where I do it just every day. It's in bed with me I mean it's on the side of my bed. So I get up.   I don't do anything. It just kind of lie there and it shuts off in 10 minutes So this since I've been using it. I've seen the biggest difference I think that my skin has gotten thicker It has definitely induced collagen. I think it has helped my most scar Really look really good. Most people in real life.  I'm doing my retin A I'm trying a la Frida as far as my washing and all that stuff and I really think that's really good product But it is my LED mask That I think has made the biggest difference.  I think my pores look better on my face I think some of my wrinkles have actually even softened a little bit on my face But because my skin has thickened my veins aren't as bad and I have a lot of broken Capularies whatever you call them on my face and I think that has made a huge difference You know as far as thicker skin those broken Things don't show as much. So anyways Absolutely, absolutely rave about this. I think they're also having a black Friday sale. I've got the link below to their site I don't have a discount code for candy way, but if I if my candy way device broke I would buy it. I would buy it if the current to body Helmet disappeared on me broke. I would go ahead and buy it because I'm optimistic because I see the difference the face mask has made I think the hair will help and I think with time and better consistent use I think that the LED hand I Think perfecter will work. I really do. So I'm super pleased and yes, somebody you're gonna say of course. Well, these were all centers who's doing a review Well, for those of you that know me, you know, yes, they were sent to me. I'm very very honest didn't pay anything for these three devices However, I've used and seen enough change at least in the candy way the face mask that I am going to continue without a doubt Monitoring and seeing everything and it's so hard to do before and after pictures because Everything always looks different. It's hard for me to take those pictures by catch a black Friday sale I don't care what brand it is But if you can catch a black Friday sale for a red light therapy something to do with the LED for the anti-aging Jump on it guys. Jump on it. Do yourself a favor, right? Age is an attitude. I get that but Sometimes part of that attitude is knowing that you're doing everything you can do to take care of yourself Basically, that's I know this is supposed to be a short video.  This is editor's pick Vocal Welch editor's pick. I have had this wig for I want to say maybe three maybe four years It is the used wig. I have two of them I have the elite which is the hand tie cap that I is the one I've been wearing lately And then this is the original this has had a bath I've well, I've had a cut it I've washed it a couple of times obviously, but it's had a bamboo bath Which is too soft and sort of the crinkly edges, which is what happens with a wig over time And especially if it's a heat-friendly, you know type of a wig which this is heat-friendly fibers means that the fibers Look really awesome. This is a perfect wig for an updo for pulling it back I just think it's perfect. The only reason I'm selling this it is used and Loved and gently used and lots of love because I do love this wig But the only reason I'm selling it is because I have another one I don't need two of them and the shade that I have is shaded cappuccino Shaded cappuccino, which is my favorite Raquel Welch color. I just love shaded cappuccino.  I will link my email down below Let me know send me an email. I am selling this. This is gently used in Really good condition, but gently used and the edges will need to have some more bamboo treatment on them you know you comb them out gently with a wide-toothed comb and and Makes a big difference. So I am selling this at a really low low price and again The only reason I'm selling this is that I have another one. This is an expensive wig So for anyone wanting this very very popular editor's pick from Raquel Welch in the very popular shade Shaded cappuccino. I'm asking $40 for this plus shipping That's a steal That is a steal. I recently saw this wig sold On one of the sell it Sundays, I think for a hundred and ten plus shipping So I think $40 plus shipping if anyone wants to try this wig You you will love it. I'm gonna take it off. Don't laugh at me with my wig cap on But I just want to show you the cap on the inside base front mono filament Nice stretch Raquel Welch is a roomy wig. So you can it does have the The velcro cinches here that you can cinch it down.  So if you're interested 40 bucks plus shipping no box Send me an email first person that says I want that wig gets it Thank you guys so much and thank you for watching my video and I will see you in my next video And if I have and I didn't say it, please like the video. Please thumbs up the video I truly truly appreciate it. If you're new here, please subscribe to my channel. Bye guys. Thank you so much


The Course of the World's History, subsection 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Introduction to The Philosophy of History by Georg Wilhelm Friedrich Hegel. The Course of the World's History, subsection 1. The mutations which history presents have been long characterized in the general as an advance to something better, more perfect. The changes that take place in nature, how infinitely manifold so ever they may be, exhibit only a perpetually self-repeating cycle. In nature, there happens nothing new under the sun, and the multi-form play of its phenomena so far induces a feeling of ennui. Only in those changes which take place in the region of spirit does anything new arise. This peculiarity in the world of mind has indicated in the case of man an altogether different destiny from that of merely natural objects, in which we find always one and the same stable character to which all change reverts. Namely, a real capacity for change, and that for the better, an impulse of perfectability. This principle which reduces change itself under a law has met with an unfavorable reception from religions, such as the Catholic, and from states claiming as their just right a stereotype or at least a stable position. If the mutability of worldly things in general, political constitutions, for instance, is conceded, either religion, as the religion of truth, is absolutely accepted, or the difficulty escaped by ascribing changes, revolutions, and abrogations of immaculate theories and institutions to accidents or imprudence. But principally, to the levity and evil passions of man, the principle of perfectability indeed is almost as indefinite a term as mutability in general. It is without scope or goal and has no standard by which to estimate the changes in question. The improved, more perfect state of things towards which it professedly tends is altogether undetermined. The principle of development involves also the existence of a latent germ of being, a capacity or potentiality striving to realize itself. This formal conception finds actual existence in spirit, which has the history of the world for its theater, its possession, and the sphere of its realization. It is not of such a nature as to be tossed to and fro amid the superficial play of accidents, but is rather the absolute arbiter of things, entirely unmoved by contingencies which, indeed, it applies and manages for its own purposes. Development, however, is also a property of organized natural objects. Their existence presents itself not as an exclusively dependent one, subjected to external changes, but as one which expands itself in virtue of an internal unchangeable principle, a simple essence whose existence, that is, as a germ, is primarily simple, but which subsequently develops a variety of parts that become involved with other objects and consequently live through a continuous process of changes. A process, nevertheless, that results in the very contrary of change and is even transformed into a vis conservatrix of the organic principle and the form embodying it. Thus the organized individual produces itself. It expands itself actually to what it was always potentially. So spirit is only that which it attains by its own efforts. It makes itself actually what it always was potentially. That development of natural organisms takes place in a direct, unopposed, unhindered manner. Between the idea and its realization, the essential constitution of the original germ and the conformity to it of the existence derived from it, no disturbing influence can intrude. But in relation to spirit it is quite otherwise. The realization of its idea is mediated by consciousness and will. These very faculties are, in the first instance, sunk in their primary, merely natural life. The first object and goal of their striving is the realization of their merely natural destiny, but which, since it is spirit that animates it, is possessed of vast attractions and displays great power and moral richness. Thus spirit is at war with itself. It has to overcome itself as its most formidable obstacle. That development which in the sphere of nature is a peaceful growth is in that of spirit a severe, mighty conflict with itself. What spirit really strives for is the realization of its ideal being. But in doing so it hides that goal from its own vision and is proud and well satisfied in this alienation from it. Its expansion therefore does not present the harmless tranquility of mere growth as does that of organic life. But a stern, reluctant working against itself. It exhibits moreover not the mere formal conception of development but the attainment of a definite result. The goal of attainment we determined at the outset it is spirit in its completeness in its essential nature, that is, freedom. This is the fundamental object and therefore also the leading principle of the development, that whereby it receives meaning and importance. As in the Roman history, Rome is the object, consequently, that which directs our consideration of the facts related. As conversely, the phenomena of the process have resulted from this principle alone and only as referred to it possess a sense and value. There are many considerable periods in history in which this development seems to have been intermittent, in which, we might rather say, the whole enormous gain of previous culture appears to have been entirely lost. After which, unhappily, a new commencement has been necessary made in the hope of recovering by the assistance of some remains saved from the wreck of a former civilization and by dint of a renewed, incalculable expenditure of strength and time, one of the regions which had been an ancient possession of that civilization. We behold also continued processes of growth, structures and systems of culture in particular spheres, rich in kind and well-developed in every direction. The merely formal and indeterminate view of development in general can neither assign to one form of expansion superiority over the other, nor render comprehensible the object of that decay of older periods of growth, but must regard such occurrences, or to speak more particularly, the retro-sessions they exhibit, as external contingencies in only judge of particular modes of development from indeterminate points of view, which, since the development as such, is all in all, are relative, and not absolute goals of attainment. Universal history exhibits the gradation in the development of that principle whose substantial purport is the consciousness of freedom. The analysis of the successive grades in their abstract form belongs to logic. In their concrete aspect, to the philosophy of spirit. Here it is sufficient to state that the first step in the process presents that immersion of spirit in nature, which has been already referred to. The second shows it as advancing to the consciousness of its freedom. But this initial separation from nature is imperfect and partial, since it is derived immediately from the merely natural state, is consequently related to it, and is still encumbered with it as an essentially connected element. The third step is the elevation of the soul from this still limited and special form of freedom to its pure universal form, that state in which the spiritual essence attains the consciousness and feeling of itself. These grades are the ground principles of the general process, but how each of them on the other hand involves within itself a process of formation, constituting the links in a dialectic of transition, to particularize this must be reserved for the sequel. Here we have only to indicate that spirit begins with a germ of infinite possibility, but only possibility, containing its substantial existence in an undeveloped form, as the object and goal which it reaches only in its resultant, full reality. In actual existence, progress appears as in advancing from the imperfect to the more perfect, but the former must not be understood abstractly as only the imperfect, but as something which involves the very opposite of itself, the so-called perfect as a germ or impulse. So, reflectively at least, possibility points to something destined to become actual. The Aristotelian dunamis is also potencia, power, and might. Thus the imperfect as involving its opposite is a contradiction, which certainly exists, but which is continually annulled and solved. The instinctive movement, the inherent impulse in the life of the soul, to break through the rind of mere nature, sensuousness, and that which is alien to it, and to attain to the light of consciousness, that is, to itself. We have already made the remark how the commencement of the history of spirit must be conceived so as to be in harmony with its idea, in its bearing on the representations that have been made of a primitive, natural condition, in which freedom and justice are supposed to exist or to have existed. This was, however, nothing more than an assumption of historical existence conceived in the twilight of theorizing reflection, a pretension of quite another order, not a mere inference of reasoning, but making the claim of historical fact and that, supernaturally confirmed, is put forth in connection with a different view that is now widely promulgated by a certain class of speculatists. This view takes up the idea of the primitive, paradisiacal condition of man, which had been previously expanded by the theologians after their fashion, involving, for example, the supposition that God spoke with Adam in Hebrew, but remodeled to suit other requirements. The high authority appealed to in the first instance is the biblical narrative, but this depicts the primitive condition partly only in a few well-known traits, but partly either as in man generically, human nature at large, or so far as Adam is to be taken as an individual and consequently one person, as existing and completed in this one, or only in one human pair. The biblical account by no means justifies us in imagining a people and an historical condition of such people existing in that primitive form. Still less does it warrant us in attributing to them the possession of a perfectly developed knowledge of God and nature. Nature, so the fiction runs, like a clear mirror of God's creation, had originally lain revealed and transparent to the unclouded eye of man. Footnote, confer Friedrich von Schlegel's philosophy of history. And footnote, divine truth is imagined to have been equally manifest. It is even hinted, though left in some degree of obscurity, that in this primary condition men were in possession of an indefinitely extended and already expanded body of religious truths immediately revealed by God. This theory affirms that all religions had their historical commencement in this primitive knowledge, and that they polluted and obscured the original truth by the monstrous creations of error and depravity. Though in all the mythologies invented by error, traces of that origin and of those primitive true dogmas are supposed to be present and cognizable. An important interest therefore accrues to the investigation of the history of ancient peoples, that, namely, of the endeavor to trace their annals up to the point where such fragments of the primary revelation are to be met with in greater purity than lower down. We owe to the interest which has occasioned these investigations very much that is valuable. But this investigation bears direct testimony against itself, for it would seem to be awaiting the issue of an historical demonstration of that which is presupposed by it as historically established. That advanced condition of the knowledge of God and of other scientific, for example astronomical knowledge, such as has been falsely attributed to the Hindus, and the assertion that such a condition occurred at the very beginning of history, or that the religions of various nations were traditionally derived from it and have developed themselves in degeneracy and deprivation, as is represented in the rudely conceived so-called emanation system. All these are suppositions which neither have nor, if we may contrast with their arbitrary subjective origin, the true conception of history, can attain historical confirmation. The only consistent and worthy method which philosophical investigation can adopt is to take up history where rationality begins to manifest itself in the actual conduct of the world's affairs, not where it is merely an undeveloped potentiality, where a condition of things is present in which it realizes itself in consciousness, will, and action. The inorganic existence of spirit, that of abstract freedom, unconscious torpedoity in respect to good and evil and consequently to laws, or, if we please determine so, blessed ignorance, is itself not a subject of history. Natural, and at the same time religious morality, is the piety of the family. In this social relation, morality consists in the members behaving towards each other, not as individuals possessing an independent will, not as persons. The family, therefore, is excluded from that process of development in which history takes its rise, but when this self-involved spiritual unity steps beyond this circle of feeling and natural love, and first attains the consciousness of personality, we have that dark, dull center of indifference in which neither nature nor spirit is open and transparent, and for which nature and spirit can become open and transparent only by means of a further process. A very lengthened culture of that will, at length, becomes self-conscious. Consciousness alone is clearness, and is that alone for which God or any other existence can be revealed. In its true form, in absolute universality, nothing can be manifested except to consciousness made precipiant of it. Freedom is nothing but the recognition and adoption of such universal substantial objects as right and law, and the production of a reality that is accordant with them, the state. Nations may have passed a long life before arriving at this, their destination, and during this period they may have attained considerable culture in some directions. This anti-historical period, consistently with what has been said, lies out of our plan, whether a real history followed it, or the people in question never attained a political constitution. It is a great discovery in history as of a new world, which has been made within rather more than the last twenty years, respecting the Sanskrit and the connection of the European languages with it. In particular, the connection of the German and Indian peoples has been demonstrated, with as much certainty as such subjects allow of. Even at the present time, we know of peoples which scarcely form a society, much less a state, but that have been long known as existing. While with regard to others, which in their advanced condition excite are a special interest, tradition reaches beyond the record of the founding of the state, and they experienced many changes prior to that epoch. In the connection just referred to between the languages of nations so widely separated, we have a result before us which proves the diffusion of those nations from Asia as a center, and the so dissimilar development of what had been originally related as an incontestable fact, not as an inference deduced by that favorite method of combining and reasoning from circumstances grave and trivial, which has already enriched and will continue to enrich history with so many fictions given out as facts. But that apparently so extensive range of events lies beyond the pale of history, in fact preceded it. In our language, the term history, translators note, German Geschichte from Geschehen to happen, and translators note, unites the objective with the subjective side, and denotes quite as much the Historia Rerum Gestorum as the race Geste themselves. On the other hand it comprehends not less what has happened than the narration of what has happened. This union of the two meanings we must regard as a higher order than mere outward accident. We must suppose historical narrations to have appeared contemporaneously with historical deeds and events. It is an internal vital principle common to both that produces them synchronously. Family memorials, patriarchal conditions have an interest confined to the family and the clan. The uniform course of events which such a condition implies is no subject of serious remembrance, though distinct transactions or turns of fortune may arouse nemosity to form conceptions of them, in the same way as love and the religious emotions provoke imagination to give shape to a previously formless impulse. But it is the state which first presents subject matter that is not only adapted to the prose of history, but involves the production of such history in the very progress of its own being. Instead of merely subject of mandates on the part of government, sufficing for the needs of the moment, a community that is acquiring a stable existence and exalting itself into a state requires formal commands and laws, comprehensive and universally binding prescriptions, and thus produces a record as well as an interest concerned with intelligent, definite, and in their results lasting transactions and occurrences. On which nemosity, for the behoof of the perennial object of the formation and constitution of the state, is impelled to confer perpetuity. Profound sentiments generally, such as that of love, as also religious intuition and its conceptions, are in themselves complete, constantly present and satisfying, that outward existence of a political constitution which is enshrined in its rational laws and customs, is an imperfect present, and cannot be thoroughly understood without a knowledge of the past, the periods, whether we suppose them to be centuries or millennia, that were passed by nations before history was written among them, and which may have been filled with revolutions, nomadic wanderings, and the strangest mutations, are on that very account destitute of object of history, because they present no subject of history, no annals. We need not suppose that the records of such periods have accidentally perished, rather because they were not possible to we find them wanting. Only an estate cognizant of laws can distinct transactions take place accompanied by such a clear consciousness of them as supplies the ability, and suggests the necessity of an enduring record. It strikes everyone, in beginning to form an acquaintance with the treasures of Indian literature, that a land so rich in intellectual products and those of the profoundest order of thought, has no history. And in this respect contrasts most strongly with China, an empire possessing one so remarkable, one going back to the most ancient times. India has not only ancient books relating to religion and splendid poetical productions, but also ancient codes, the existence of which latter kind of literature has been mentioned as a condition necessary to the origination of history. And yet, history itself is not found. But in that country the impulse of organization, in beginning to develop social distinctions, was immediately petrified in the merely natural classification according to casts. So that, although the laws concern themselves with civil rights, they make even these dependent on natural distinctions, and are especially occupied with determining the relations, wrongs rather than rights, of those classes towards each other. That is, the privileges of the higher over the lower. Consequently, the element of morality is banished from the pomp of Indian life and from its political institutions. Where that iron bondage of distinctions derived from nature prevails, the connection of society is nothing but wild arbitrariness, transient activity, or rather the play of violent emotion without any goal of advancement or development. Therefore no intelligent reminiscence, no object for nomosony presents itself, and imagination, confused though profound, expatiates in a region which, to be capable of history, must have had an aim within the domain of reality and, at the same time, of substantial freedom. Since such are the conditions indispensable to a history, it has happened that the growth of families to clans, of clans to peoples, and their local diffusion consequent upon this numerical increase, a series of facts which itself suggests so many instances of social complication, war, revolution, and ruin. A process which is so rich in interest and so comprehensive in extent, has occurred without giving rise to history. Moreover, that the extension and organic growth of the empire of articulate sounds has itself remained voiceless and dumb, a stealthy, unnoticed advance. It is a fact revealed by philological monuments that languages, during a rude condition of the nations that have spoken them, have been very highly developed, that the human understanding occupied this theoretical region with great ingenuity and completeness. For grammar, in its extended and consistent form, is the work of thought which makes its categories distinctly visible therein. It is, moreover, a fact that with advancing social and political civilization, this systematic completeness of intelligence suffers attrition and language thereupon becomes poorer and ruder. A singular phenomenon that the progress towards a more highly intellectual condition while expanding and cultivating rationality should disregard that intelligent amplitude and expressiveness should find it an obstruction and contrive to do without it. Speech is the act of theoretical intelligence in a special sense. It is its external manifestation. Exercises of memory and imagination without language are direct, non-speculative manifestations. But this act of theoretical intelligence itself as also its subsequent development and the more concrete class of facts connected with it, namely the spreading of peoples over the earth, their separation from each other, their co-minglings and wanderings, remain involved in the obscurity of a voiceless past. They are not acts of will becoming self-conscious, of freedom mirroring itself in a phenomenal form and creating for itself a proper reality, not partaking of this element of substantial, veritable existence. These nations, notwithstanding the development of language among them, have never advanced to the possession of a history. The rapid growth of language and the progress and dispersion of nations assume importance and interest for concrete reason only when they have come in contact with states or begin to form political constitutions themselves. After these remarks, relating to the form of the commencement of the world's history and to that anti-historical period which must be excluded from it, we have to state the direction of its course, though here only formally. The further definition of the subject and the concrete comes under the head of arrangement. End the course of the world's history, subsection 1. This recording is in the public domain. The course of the world's history, subsection 2. This is the LibriVox recording. All LibriVox recordings are on the public domain. For more information or to volunteer, please visit LibriVox.org. Introduction 2, The Philosophy of History by Georg Wilhelm Friedrich Hegel on the course of the world's history, subsection 2. Universal history, as already demonstrated, shows the development of the consciousness of freedom on the part of spirit and of the consequent realization of that freedom. This development implies a gradation, a series of increasingly adequate expressions or manifestations of freedom which result from its idea. The logical and, as still more prominent, the dialectical nature of the idea in general, namely that it is self-determined, that it assumes successive forms which it successively transcends and by this very process of transcending its earlier stages gains an affirmative and, in fact, a richer and more concrete shape. This necessity of its nature and the necessary series of pure abstract forms which the idea successively assumes is exhibited in the Department of Logic. Here we need adopt only one of its results, namely that every step in the process as differing from any other has its determinant peculiar principle. In history this principle is idiosyncrasy of spirit, peculiar national genius. It is within the limitations of this idiosyncrasy that the spirit of the nation, concretely manifested, expresses every aspect of its consciousness and will, the whole cycle of its realization, its religion, its polity, its ethics, its legislation and even its science, art and mechanical skill all bear its stamp. These special peculiarities find their key in that common peculiarity, the particular principle that characterizes a people as, on the other hand, in the facts which history presents in detail that most common characteristic principle may be detected. That such or such a specific quality constitutes the peculiar genius of a people is the element of our inquiry which must be derived from experience and historically proved. To accomplish this presupposes not only a disciplined faculty of abstraction but an intimate acquaintance with the idea. The investigator must be familiar a priori, if we like to call it so, with the whole circle of conceptions to which the principles in question belong. Just as Kepler, to name the most illustrious example in this mode of philosophizing, must have been familiar a priori with ellipses, with cubes and squares and with ideas of their relations before he could discover from the empirical data those immortal laws of his, which are none other than forms of thought pertaining to those classes of conceptions. He who is unfamiliar with the science that embraces these abstract elementary conceptions is as little capable, though he may have gazed on the firmament and the motions of the celestial bodies for a lifetime, of understanding those laws as of discovering them. From this want of acquaintance with the ideas that relate to the development of freedom proceed a part of those objections which are brought against the philosophical consideration of a science usually regarded as one of mere experience. The so-called a priori method and the attempt to insinuate ideas into the empirical data of history being the chief points in the indictment. Where this deficiency exists such conceptions appear alien, not lying within the object of investigation. To minds whose training has been narrow and merely subjective, which have not an acquaintance and familiarity with ideas, they are something strange, not embraced in the notion and conception of the subject which their limited intellect forms. Hence the statement that philosophy does not understand such sciences. It must indeed allow that it has not that kind of understanding which is the prevailing one in the domain of those sciences that it does not proceed according to the categories of such understanding but according to the categories of reason, though at the same time recognizing that understanding and its true value and position. It must be observed that in this very process of scientific understanding it is of importance that the essential should be distinguished and brought into relief in contrast with the so-called non-essential. But in order to render this possible we must know what is essential and that is, in view of the history of the world in general the consciousness of freedom and the phases which this consciousness assumes in developing itself. The bearing of historical facts on this category is their bearing on the truly essential of the difficulty stated and the opposition exhibited to comprehensive conceptions in science part must be referred to the inability to grasp and to understand ideas. If in natural history some monstrous hybrid growth is alleged as an objection to the recognition of clear reasonable classes or species a sufficient reply is furnished by a sentiment often vaguely urged that the exception confirms the rule that is the part of a well-defined rule to show the conditions in which it applies or the deficiency or hybridism of cases that are abnormal. Mere nature is too weak to keep its genera and species pure when conflicting with alien elementary influences. If, for example, on considering the human organization in its concrete aspect we assert that brain, heart, and so forth are essential to its organic life. Some miserable abortion may be adduced which has on the whole human form or parts of it which has been conceived in a human body and has breathed after birth therefrom in which, nevertheless, no brain and no heart is found. If such an instance is quoted against the general conception of a human being the objector persisting in using the name coupled with a superficial idea respecting it it can be proved that a real concrete human being is a truly different object that such a being must have a brain in its head and a heart in its breast. A similar process of reasoning is adopted in reference to the correct assertion that genius, talent moral virtues and sentiments and piety may be found in every zone under all political constitutions and conditions in confirmation of which examples are forthcoming in abundance. If in this assertion the accompanying distinctions are intended to be repudiated as unimportant or non-essential reflection evidently limits itself to abstract categories and ignores the specialities of the object in question which certainly fall under no principle recognized by such categories. That intellectual position which adopts such merely formal points of view presents a vast field for ingenious questions erudite views and striking comparisons for profound seeming reflections and declamations which may be rendered so much the more brilliant in proportion as the subject they refer to is indefinite and are susceptible of new and varied forms in inverse proportion to the importance of the results that can be gained from them and the certainty and rationality of their issues. Under such an aspect the well-known Indian epopees may be compared with the Homeric perhaps since it is the vastness of the imagination by which poetical genius proves itself preferred to them as on account of the similarity of single strokes of imagination in the attributes of the divinities it has been contended that Greek mythological forms may be recognized in those of India. Similarly, the Chinese philosophy as adopting the one as its basis has been alleged to be the same as at a later period appeared as a Leatic philosophy and as the Spinozistic system. While in virtue of its expressing itself also in abstract numbers and lines Pythagorean and Christian principles have been supposed to be detected in it. Instances of bravery and indomitable courage traits of magnanimity of self-denial and self-sacrifice which are found among the most savage and the most pusillanimous nations are regarded as sufficient to support the view that in these nations as much of social virtue and morality may be found as in the most civilized Christian states, or even more. And on this ground a doubt has been suggested whether in the progress of history and of general culture mankind have become better whether their morality has been increased. Morality being regarded in a subject of aspect and view as founded on what the agent holds to be right and wrong, good and evil. Not on a principle which is considered to be in and for itself right and good or a crime and evil or on a particular religion believed to be the true one. We may fairly decline on this occasion the task of tracing the formalism and error of such a view and establishing the true principles of morality or rather of social virtue in opposition to false morality. For the history of the world occupies a higher ground than that on which morality has properly its position which is personal character, the conscience of individuals, their particular will and mode of action. These have a value, imputation, reward or punishment proper to themselves. But the absolute aim of spirit requires and accomplishes what providence does transcends the obligation and the liability to imputation and the ascription of good or bad motives which attach to individuality in virtue of its social relations. They who on moral grounds and consequently with noble intention have resisted that which the advance of the spiritual idea makes necessary and higher in moral worth than those whose crimes have been turned into the means under the direction of a superior principle of realizing the purposes of that principle. But in such revolutions both parties generally stand within the limits of the same circle of transient and corruptible existence.  The deeds of great men who are the individuals of the world's history thus appear not only justified in view of that intrinsic result of which they were not conscious but also from the point of view occupied by the secular moralist that from this point moral claims that are irrelevant must not be brought into collision with world historical deeds and their accomplishment. The litany of private virtues, modesty, humility, philanthropy and forbearance must not be raised against them. The history of the world might on principle entirely ignore the circle within which morality and the so much talked up distinction between the moral and the politic lies not only in abstaining from judgments for the principles involved and the necessary reference of the deeds in question to those principles are a sufficient judge of them but in leaving individuals quite out of view and unmentioned. What it has to record is the activity of the spirit of peoples so that the individual forms which that spirit has assumed in the sphere of outward reality might be left to the delineation of special histories. The same kind of formalism avails itself in its peculiar manner of the indefiniteness attaching to genius, poetry and even philosophy thinks equally that it finds these everywhere. We have here products of reflective thought and it is familiarity with those general conceptions which single out and name real distinctions without fathoming the true depth of the matter that we call culture. It is something merely formal in as much as it aims at nothing more than the analysis of the subject, whatever it be, into its constituent parts and the comprehension of these in their logical definitions and forms. It is not the free universality of conception necessary for making an abstract principle the object of consciousness. Such a consciousness of thought itself and of its forms isolated from a particular object is philosophy. This has indeed the condition of its existence in culture, that condition being the taking up of the object of thought and at the same time clothing it with the form of universality in such a way that the material content and the form given by the intellect are held in an inseparable state. Inseparable to such a degree that the object in question which by the analysis of one conception into a multitude of conceptions is enlarged to an incalculable treasure of thought is regarded as a merely empirical datum in whose formation thought has had no share. But it is quite as much an act of thought of the understanding in particular to embrace in one simple conception an object which of itself comprehends a concrete and large significance as earth, man, Alexander or Caesar and to designate it by one word as to resolve such a conception duly to isolate an idea the conceptions which it contains and to give them particular names and in reference to the view which gave occasion to what has just been said thus much will be clear which reflection produces what we include under the general terms genius, talent, art, science formal culture on every grade of intellectual development not only can but must grow and attain a mature bloom while the grade in question is developing itself to a state and on this basis of civilization is advancing to intelligent reflection of all forms of thought as in laws so in regard to all else in the very association of men in a state lies the necessity of formal culture consequently of the rise of the sciences and of a cultivated poetry and art generally the arts designated plastic require besides even in their technical aspect the civilized association of men the poetic art which has less need of external requirements and means and which has the element of immediate existence the voice as its material steps forth with great boldness and with matured expression even under the conditions presented by a people not yet united in a political combination since as remarked above language attains on its own particular ground a high intellectual development prior to the commencement of civilization philosophy also must make its appearance where political life exists since that in virtue of which any series of phenomena is reduced within the sphere of culture as above stated is the form strictly proper to thought and thus for philosophy which is nothing other than the consciousness of this form itself the thinking of thinking the material of which its edifice is to be constructed is already prepared by general culture if in the development of the state itself periods are necessitated which impel the soul of nobler natures to seek refuge from the present in ideal regions in order to find in them that harmony with itself which it can no longer enjoy in the discordant real world where the reflective intelligence attacks all that is wholly in deep which had been spontaneously inwrought into the religion laws and manners of nations and brings them down and attenuates them to abstract godless generalities thought will be compelled to become thinking reason with the view of effecting in its own element the restoration of its principles from the ruin to which they had been brought we find then it is true among all world historical peoples poetry, plastic art, science even philosophy but not only is there a diversity in style and bearing generally but still more remarkably in subject matter and this is a diversity of the most important kind effecting the rationality of that subject matter it is useless for a pretentious aesthetic criticism to demand that our good pleasure should not be made the rule for the matter, the substantial part of their contents and to maintain that it is the beautiful form as such the grandeur of the fancy and so forth which fine art aims at and which must be considered and enjoyed by a liberal taste and cultivated mind a healthy intellect does not tolerate such abstractions and cannot assimilate productions of the kind above referred to granted that the Indian epopays might be placed on a level with the Homeric on account of a number of those qualities of form grandeur of invention and imaginative power liveliness of images and emotions and beauty of diction yet the infinite difference of matter remains consequently one of substantial importance and involving the interest of reason which is immediately concerned with the consciousness of the idea of freedom and its expression in individuals there is not only a classical form but a classical order of subject matter and in a work of art form and subject matter are so closely united that the former can only be classical to the extent to which the latter is so with a fantastical indeterminate material and rule is the essence of reason the form becomes measureless and formless or mean and contracted in the same way in that comparison of the various systems of philosophy of which we have already spoken the only point of importance is overlooked namely the character of that unity which is found alike in the Chinese the Eliotic and the Spinozistic philosophy the distinction between the recognition of that unity as abstract and as concrete concrete to the extent of being a unity in and by itself a unity synonymous with spirit but that coordination proves that it recognizes only such an abstract unity so that while it gives judgment respecting philosophy it is ignorant of that very point which constitutes the interest of philosophy but there are also spheres which amid all the variety that is presented in the substantial content of a particular form of culture remain the same the difference above mentioned in art, science, philosophy concerns the thinking reason and freedom which is the self-consciousness of the former and which has the same one root with thought as it is not the brute but only the man that thinks he only and only because he is a thinking thing has freedom his consciousness imports this that the individual comprehends itself as a person that is recognizes itself in its single existence as possessing universality as capable of abstraction from and of surrendering all speciality and therefore as inherently infinite consequently those spheres of intelligence which lie beyond the limits of this consciousness are a common ground among those substantial distinctions even morality which is so intimately connected with the consciousness of freedom can be very pure while that consciousness is still wanting as far that is to say as it expresses duties and rights only as objective commands or even as far as it remains satisfied with the merely formal elevation of the soul the surrender of the sensual and of all sensual motives in a purely negative self-denying fashion the Chinese morality since Europeans have become acquainted with it and with the writings of Confucius has obtained the greatest praise and proportionate attention from those who are familiar with Christian morality there is a similar acknowledgement of the sublimity with which the Indian religion and poetry a statement that must however be limited to the higher kind but especially the Indian philosophy expatiate upon and demand the removal and sacrifice of sensuality yet both these nations are it must be confessed entirely wanting in the essential consciousness of the idea of freedom to the Chinese their moral laws are just like natural laws external positive commands claims established by force compulsory duties or rules of courtesy towards each other freedom through which alone the essential determinations of reason become moral sentiments is wanting morality is a political affair and its laws are administered by officers of government and legal tribunals their treatises upon it which are not law books but are certainly addressed to the subject of will and individual disposition read as do the moral writings of the Stoics like a string of commands stated as necessary for realizing the goal of happiness so that it seems to be left free to men on their part to adopt such commands to observe them or not while the conception of an abstract subject a wise man forms the culminating point among the Chinese as also among the Stoic moralists also in the Indian doctrine of the renunciation of the sensuality of desires and earthly interests positive moral freedom is not the object and end but the annihilation of consciousness spiritual and even physical privation of life it is the concrete spirit of a people which we have distinctly to recognize and since it is spirit it can only be comprehended spiritually that is by thought it is this alone which takes the lead in all the deeds and tendencies of that people and which is occupied in realizing itself in satisfying its ideal and becoming self-conscious for its great business is self-production but for spirit the highest attainment is self-knowledge and advance not only to the intuition but to the thought the clear conception of itself this it must and is also destined to accomplish but the accomplishment is at the same time its dissolution and the rise of another spirit another world historical people another epoch of universal history this transition and connection leads us to the connection of the whole to the idea of the world's history as such which we have now to consider more closely and of which we have to give a representation and the course of the world's history subsection 2 this recording is in the public domain the course of the world's history subsection 3 this is the Libervox recording all Libervox recordings are in the public domain for more information or to volunteer please visit Libervox.org introduction to the philosophy of history by Georg Wilhelm Friedrich Hegel the course of the world's history subsection 3 history in general is there for the development of spirit in time as nature is the development of the idea in space if then we cast a glance over the world's history generally we see a vast picture of changes and transactions of infinitely manifold forms of peoples, states, individuals in unresting succession everything that can enter into and interest the soul of man all our sensibility to goodness, beauty and greatness is called into play on every hand aims are adopted and pursued which we recognize whose accomplishment we desire we hope and fear for them in all these occurrences and changes we behold human action and suffering predominant everywhere something akin to ourselves and therefore everywhere something that excites our interest for or against sometimes it attracts us by beauty, freedom and rich variety sometimes by energy such as enables even vice to make itself interesting sometimes we see the more comprehensive mass of some general interest advancing with comparative slowness and subsequently sacrificed to an infinite complication of trifling circumstances and so dissipated into atoms then again with a vast expenditure of power a trivial result is produced while from what appears unimportant a tremendous issue proceeds on every hand there is the motleyest throng of events drawing us within the circle of its interest and when one combination vanishes another immediately appears in its place the general thought the category which first presents itself in this restless mutation of individuals and peoples existing for a time and then vanishing is that of change at large the sight of the ruins of some ancient sovereignty directly leads us to contemplate this thought of change in its negative aspect what traveler among the ruins of Carthage of Palmyra, Persepolis or Rome has not been stimulated to reflections on the transiency of kingdoms and men and to sadness at the thought of a vigorous and rich life now departed a sadness which does not expend itself on personal losses and the uncertainty of one's own undertakings but is a disinterested sorrow at the decay of a splendid and highly cultured national life but the next consideration which allies itself with that of change is that change while it imports dissolution involves at the same time the rise of a new life that while death is the issue of life is also the issue of death this is a grand conception one which the Oriental thinkers attained and which is perhaps the highest in their metaphysics in the idea of metempsychosis we find it evolved in its relation to individual existence but a myth more generally known is that of the phoenix as a type of the life of nature eternally preparing for itself its funeral pile and consuming itself upon it but so that from its ashes is produced the new renovated fresh life but this image is only Asiatic Oriental not Occidental Spirit consuming the envelope of its existence does not merely pass into another envelope nor rise rejuvenessant from the ashes of its previous form it comes forth exalted glorified a purer spirit it certainly makes war upon itself consumes its own existence but in this very destruction it works up that existence into a new form and each successive phase becomes in its turn a material working on which it exalts itself to a new grade if we consider spirit in this aspect regarding its changes not merely as rejuvenessant transitions that is returns to the same form but rather as manipulations of itself by which it multiplies the material for future endeavors we see it exerting itself in a variety of modes and directions developing its powers and gratifying its desires in a variety which is inexhaustible because every one of its creations in which it has already found gratification meets it anew as material and is a new stimulus to plastic activity the abstract conception of mere change gives place to the thought of spirit manifesting developing and perfecting its powers in every direction which its manifold nature can follow what powers it inherently possesses we learn from the variety of products and formations which it originates in this pleasurable activity it has to do only with itself as involved with the conditions of mere nature internal and external it will indeed meet in these not only opposition and hindrance but will often see its endeavors thereby fail often sink under the complications in which it is entangled either by nature or by itself but in such case it perishes in fulfilling its own destiny and proper function and even thus exhibits the spectacle of self-demonstration as spiritual activity the very essence of spirit is activity it realizes its potentiality makes itself its own deed its own work and thus it becomes an object to itself contemplates itself as an objective existence thus is it with the spirit of a people it is a spirit having strictly defined characteristics which erects itself into an objective world that exists and persists in a particular religious form of worship customs, constitution and political laws in the whole complex of its institutions in the events and transactions that make up its history that is its work that is what this particular nation is nations are what their deeds are every Englishman will say we are the men who navigate the ocean and have the commerce of the world to whom the East Indies belong and their riches who have a parliament, juries, etc the relation of the individual to that spirit is that he appropriates to himself this substantial existence that it becomes his character and capability enabling him to have a definite place in the world to be something for he finds the being of the people to which he belongs an already established firm world objectively present to him with which he has to incorporate himself in this its work therefore its world the spirit of the people enjoys its existence and finds its satisfaction a nation is moral, virtuous, vigorous while it is engaged in realizing its grand objects and defends its work against external violence during the process of giving to its purposes an objective existence the contradiction between its potential subject of being its inner aim and life and its actual being is removed it has attained full reality has itself objectively present to it but this having been attained the activity displayed by the spirit of the people in question is no longer needed it has its desire the nation can still accomplish much in war and peace at home and abroad but the living substantial soul itself may be said to have ceased its activity the essential supreme interest has consequently vanished from its life for interest is present only where there is opposition the nation lives the same kind of life as the individual when passing from maturity to old age in the enjoyment of itself in the satisfaction of being exactly what it desired and was able to attain although its imagination might have transcended that limit it nevertheless abandoned any such aspirations as objects of actual endeavor if the real world was less than favorable to their attainment and restricted its aim by the conditions thus imposed this mere customary life the watch wound up and going on of itself is that which brings on natural death custom is activity without opposition for which there remains only a formal duration in which the fullness and zest that originally characterized the aim of life is out of the question a merely external sensuous existence which has ceased to throw itself enthusiastically into its object thus perish individuals thus perish peoples by a natural death and though the latter may continue in being it is an existence without intellect or vitality having no need of its institutions because the need for them is satisfied a political nullity and tedium in order that a truly universal interest may arise the spirit of a people must advance to the adoption of some new purpose but once can this new purpose originate it would be a higher, more comprehensive conception of itself a transcending of its principle but this very act would involve a principle of a new order a new national spirit such a new principle does in fact enter into the spirit of a people that has arrived at full development and self-realization it dies not a simply natural death for it is not a mere single individual but a spiritual generic life in its case natural death appears to imply destruction through its own agency the reason of this difference from the single natural individual is that the spirit of a people exists as a genus and consequently carries within it its own negation in the very generality which characterizes it a people can only die a violent death when it has become naturally dead in itself as for example the german imperial cities the german imperial constitution it is not of the nature of the all-pervading spirit to die this merely natural death it does not simply sink into the senile life of mere custom but as being a national spirit belonging to universal history attains to the consciousness of what its work is it attains to a conception of itself in fact it is world historical only in so far as a universal principle has lain in its fundamental element in its grand aim only so far is the work which such a spirit produces a moral political organization if it be mere desires that impel nations to activity such deeds pass over without leaving a trace or their traces are only ruin and destruction thus it was first chronos time that ruled the golden age without moral products and what was produced the offspring of that chronos was devoured by it it was Jupiter from whose head Minerva sprang and to whose circle of divinities belongs Apollo and the Muses that first put a constraint upon time and set a bound to its principle of decadence he is the political God who produced a moral work the state in the very element of an achievement the quality of generality of thought is contained without thought it has no objectivity that is its basis the highest point in the development of a people is this to have gained a conception of its life and condition to have reduced its laws its ideas of justice and morality to a science for in this unity of the objective and subjective lies the most intimate unity that spirit can attain to in and with itself in its work it is employed in rendering itself an object of its own contemplation but it cannot develop itself objectively in its essential nature except in thinking itself at this point then spirit is acquainted with its principles the general character of its acts but at the same time in virtue of its very generality this work of thought is different in point of form from the actual achievements of the national genius and from the vital agency by which those achievements have been performed we have then before us a real and an ideal existence of the spirit of the nation if we wish to gain the general idea and conception of what the Greeks were we find it in Sophocles and Aristophanes in Thucydides and Plato in these individuals the Greek spirit conceived and thought itself this is the profounder kind of satisfaction which the spirit of a people attains but it is ideal and distinct from its real activity at such a time therefore we are sure to see a people finding satisfaction in the idea of virtue putting talk about virtue partly side by side with actual virtue but partly in the place of it on the other hand pure universal thought since its nature is universality is apt to bring the special and spontaneous belief, trust, customary morality to reflect upon itself and its primitive simplicity to show up the limitation with which it is fettered partly suggesting reasons for renouncing duties partly itself demanding reasons and the connection of such requirement with universal thought and not finding that connection seeking to impeach the authority of duty generally as destitute of a sound foundation at the same time the isolation of individuals from each other and from the whole makes its appearance their aggressive selfishness and vanity their seeking personal advantage and consulting this at the expense of the state at large that inward principle in transcending its outward manifestations is subjective also in form namely selfishness and corruption in the unbound passions and ecotistic interests of men Zeus therefore who is represented as having put a limit to the devouring agency of time and stayed this transiency by having established something inherently and independently durable Zeus and his race are themselves swallowed up and that by the very power that produced them the principle of thought perception reasoning insight derived from rational grounds and the requirement of such grounds time is the negative element in the sensuous world thought is the same negativity but it is the deepest the infinite form of it in which therefore all existence generally is dissolved first finite existence determinant limited form existence generally in its object of character is limited it appears therefore as a mere datum something immediate authority and is either intrinsically finite and limited or presents itself as a limit for the thinking subject and its infinite reflection on itself but first we must observe how the life which proceeds from death is itself on the other hand only individual life so that regarding the species as the real and substantial in this vicissitude the perishing of the individual is a regress of the species into individuality the perpetuation of the race is therefore none other than the monotonous repetition of the same kind of existence further we must remark how perception the comprehension of being by thought is the source and birthplace of a new and in fact higher form in a principle which while it preserves dignifies its material for thought is that universal that species which is immortal which preserves identity with itself the particular form of spirit not merely passes away in the world by natural causes in time but is annulled in the automatic self-mirroring activity of consciousness because this annulling is an activity of thought it is at the same time conservative and elevating in its operation while then on the one side spirit annulles the reality the permanence of that which it is it gains on the other side the essence the thought the universal element of that which it only was its transient conditions its principle is no longer that immediate import and aim which it was previously but the essence of that import and aim the result of this process is then that spirit in rendering itself objective and making this its being an object of thought on the one hand destroys the determinant form of its being on the other hand gains a comprehension of the universal element which it involves and thereby gives a new form to its inherent principle in virtue of this the substantial character of the national spirit has been altered that is its principle has risen into another and in fact a higher principle it is of the highest importance in apprehending and comprehending history to have and to understand the thought involved in this transition the individual traverses as a unity various grades of development and remains the same individual in like manner also does a people till the spirit which it embodies reaches the grade of universality in this point lies the fundamental the ideal necessity of transition this is the soul the essential consideration of the philosophical comprehension of history spirit is essentially the result of its own activity its activity is the transcending of immediate simple unreflected existence the negation of that existence and the returning into itself we may compare it with the seed for with this the plant begins yet it is also the result of the plants entire life but the weak side of life is exhibited in the fact that the commencement and the result are disjoined from each other thus also is it in the life of individuals and peoples the life of a people ripens a certain fruit its activity aims at the complete manifestation of the principle which it embodies but this fruit does not fall back into the bosom of the people that produced and matured it on the contrary it becomes a poison draft to it that poison draft it cannot let alone for it has an insatiable thirst for it the taste of the draft is its annihilation though at the same time the rise of a new principle we have already discussed the final aim of this progression the principles of the successive phases of spirit that animate the nations in a necessitated gradation are themselves only steps in the development of the one universal spirit which through them elevates and completes itself to a self-comprehending totality while we are thus concerned exclusively with the idea of spirit and in the history of the world regard everything as only its manifestation we have in traversing the past however extensive its periods only to do with what is present for philosophy as occupying itself with the true has to do with the eternally present nothing in the past is lost for it for the idea is ever present spirit is immortal with it there is no past no future but an essential now this necessarily implies that the present form of spirit comprehends within it all earlier steps these have indeed unfolded themselves in succession independently but what spirit is it has always been essentially distinctions are only the development of this essential nature the life of the ever present spirit is a circle of progressive embodiments which looked at in one aspect still exist beside each other and only is looked at from another point of view appear as past the grades which spirit seems to have left behind it it still possesses in the depths of its present and introduction to the philosophy of history by Gjörg Wilhelm Friedrich Hegel translated by J. Sibri this recording is in the public domain


Hey Virgo, welcome to House of Virgo. This is going to be your next 24 hours love reading for Virgo's Sun, Moon Rising, Arvinus. This channel is strictly for Virgos, but if you're a Koros watcher, you are welcome to watch the video. All right, you guys, let's get into your reading. Please do hit like, share, and subscribe on this video, and do remember to hit the notification bell, and please remember to enable that on your phone. I upload every day at the same time, so if you're a subscriber, you won't need a notification. Just be here. All right, let's take a look here, Virgo. You can take a look at your person past. Page of Pentacles, the Wheel of Fortune, the Hierophant, Present is the Two of Cups, the Double, Six of Cups, Eight of Cups in the Future, the Hermit, and the Four of Pentacles. All right, let's get the Love Messages here. All right, we'll take a look at the past here. Love Messages for Virgo, past position, Virgo's person. We do have Taurus, Aquarius, Leo, Scorpio, Capricorn, and Virgo. Here on the board. Okay, let's see. All right, the past. Yes, this is your soulmate. Okay, this person from your past, definitely your soulmate, but there were some blockages, maybe religious factors. Your love life is influenced by a religious upbringing and spiritual path, so you guys had some differing views, perhaps, in the past of how things should be. Someone might have been very rigid in their beliefs, another might have been very laxadaisical in their beliefs, but soulmates come to teach, so there was definitely an energy of soulmate. I feel like your person in the past made some kind of an offer to you to induce some kind of change, perhaps, to come into spiritual union with you. Okay, and that Hierophon is like traditional conventional rules and expectations. Okay, so let's take a look at this page of pentacles here. I feel like your person in the past, now the past could be yesterday, past could be 10 minutes ago, but I feel like either there was some kind of communication that they were willing to follow your lead as far as your whatever your spiritual and moral beliefs were. Okay, they might also have said that money was more important to them than that. Okay, I feel like your person struggled maybe with, because the Wheel of Fortune is here, so there could have been like, could have been gambling or something for some of you, but may have just been very focused on money and all their ideas and plans for money.  And I feel like you and your person were different in a lot of ways. I'm just hearing opposites attracted or opposites attract. There is an attraction. You guys are opposite. There's differences between you. It could be religious, it could be geographical, it could be ethnic, it could be one of their differences, what their being. Cultural differences. Let's take a look at the Page of Pentacles. Okay, the shadow side, that's, that's devil energy. Again, your person was struggling with some kind of an addiction in the past. For some, like I said, it could be gambling, but the devil card is greed, envy, materialism, obsession, sexual lust, and they may have been seeking, trying to make a, you know, a change in their life to go and get some spiritual help of some sort. But that shadow side, that devil energy, it's tough, you know, because it just kind of is like, there might have been abuse or just this person might have just been involved in like casual sexual affairs and it's just kind of really coming to turn, in the past, maybe recognized it or maybe you said something to them. See if the wheel of fortune is, yep, ten of sorts. Okay, surrender. Now, some of you might not even know that this is going on or this was happening with your person, but this gives me a sense of whatever they're, you know, when it just feels like they were chasing waterfalls and those waterfalls proved to not be sustainable. And so they may have had these great ideas and great plans for things that they wanted, like it's kind of like living in an alter reality, like, you know, let me, let me chase these figments of my imagination. And, you know, it's okay to have hope and high goals and desires and dreams, but it takes work to actually achieve those things. Your person just kind of maybe was chasing unicorns, trying to see if they're real and constantly chasing them. And I feel like they've kind of hit rock bottom. And in the past, they've hit rock bottom and there was a turning point towards the hierophant and justice and making things right. They're trying to make things right with you or just within themselves. Okay, person, I just, that shadow card, that devil energy, 100% is the shadow side. That's darkness.  Okay, so let's take a look at the present here. Reconciliation, sitting right next to the reconciliation card, someone from your past is returning to your life for a go on a honeymoon. Enjoy the bliss of holiday time together. See, guys might be connecting during the holiday. What holiday? Let's see, I don't know. Or just enjoying time together and feeling like you're on a honeymoon. Now, the two of cups is here. So this feels to me like restarting of a journey between two people. This is meaning of the minds. This is coming back together. The six of cups is coming back together. Okay, your person is definitely like attached at the hip to you. They have not let you go. Okay, let's take a look. So the two of cups is a very healing energy between the two of you or has the potential to be very healing. Two of cups energy is, you know, always romantic love partnership, that kind of thing. And the two of swords just came out here in the reverse. So this gives me a sense of like a compromise is being made. Okay, the devil's still here though. Let's take a look and see. The devil's at the center of the reading. A lot of it is there is a very strong lusty thing that you both have towards one another, at least this person has towards you. And the king of wands is here. Fire energy, Aries, Leo, Sagittarius or someone with Mars placement. So I want to get another card for the king of wands.  It's just for those of you who that resonates for, there's some type of like this person. Wow, they're waiting for the opportunity to connect with you. They truly are in this place now of making this compromise and making these changes in their life.  But I do feel like they come in here because they want to invest in you and invest in your relationship. And the Six of Cups, as they come in with this sincere offer, it's really beautiful. This person, it's about innocence and reuniting with you. It could be an apology.  There's nostalgia here and this person thinks about the history that you've had together. Ace of Cups, a new beginning, a new beautiful blessed beginning, might even be a proposal of marriage, I'm telling you. And that's why the honeymoon card is here. So I feel like your person gets themselves together. In the past, they really reached this place where they're just kind of like it balanced now. They get that heart font energy, which is very structured and moral and justice. Again, that's labor and energy. There is something here with like a win-win solution, a win for them and a win for you and the truth comes out. They might even be, in the past, you may not know that your person was getting some spiritual help, maybe some counseling because a higher font can represent a teacher or someone that gives good counsel. So let's take a look at the future going forward. Now the future can be at any time. Let's see. There's a love message for Virgo and Virgo's person for the future. Worth waiting for. Divine timing, is it work in your love life? I feel like this person wanted to marry you. Release your ex. So your person had an ex, may not be someone that they were currently dealing with. If they were currently, or in the past or currently there was someone else's person going forward, I feel like it's like finally releases that person. But for a lot of you, I feel like it's more energetically. They may not have been with their ex while you were connected to them, but the energy of their ex was still alive, like a ghost, like a phantom that was haunting them. And your person might have been still attached to that energy in the past, and it affected them and they found other ways to deal with that by either through sex or drugs or work or gambling or whatever those other things are that can be abused. They may also, if they were waiting for a divorce in the past, I feel like it went through. A legal kind of thing happened. So the future energy is, yeah, this person walks away from all that stuff that they were involved in. Okay, yeah, pushing back. They had to fight. This person going forward has to fight to get away from that phantom of the ex going forward. It's not going to be an overnight thing. This person is going through like these stages of recovery. I feel like they're coming to terms and paying attention and seeing that the reason why they were chasing those unicorns and waterfalls is because they hadn't healed from the ex and ex situation or someone that may have hurt them in their past. Okay, so instead of trying to heal from that, your person was just covering, bandating it with temporary things. And I feel like since the Eight of Cups is a temporary separation or retreat, I feel like your person is now fighting, going forward is fighting, will be fighting that energy off like they're not running away. They won't be running away because I feel like your person, they hid or they ran away. So here's the hermit. This person now, they're getting some very serious spiritual illumination and clarity. The hermit's very wise. This person now is on a quest for truth. What made them do this? I feel like this person is showing me that it is this relationship this person is worth waiting for. But it really just depends on how patient you want to be. I don't see them running away. I do feel like your person wants to try to have a new start with you and reconcile your relationship. But I also feel like them coming in is not for you to have high expectation that a black and white situation. I don't feel like your person as just as a human being is going to be able to switch it on or switch it off and switch it on again. Super quick. I feel like they miss you and they know who you are and when the opportunity presents, they don't want to be without you. But they need you to be patient as they go through this healing thing or releasing stuff. Releasing the ex. For some it is an ex. But for others, it's just this person is coming to this place where they're clearing out energy, bad energy, painful energy. Now she's holding a letter like something that she read. So maybe your person read something and it's helped them to clear their energy. Let's take a look at this hermit. Okay, there you go. Karma. It's just like judgment. This person like seeking more and more clarity and coming to a final decision, having a wake up call, you know, about themselves. It almost feels like a deep psychological exploration going on with this person. There's the eight of cups again, see? And the majority of it is that they're finding out why it is they run away when things get serious. They run because they can't, they avoid it because they have a lot of fear and they spend what, you know, they find themselves that the wake up calls like they can't deal and then they find themselves just winding up alone. And they're waking up to this here going forward. Like they don't want to be alone. They want to hold on to the things they want to stop running away. But they're getting some kind of healing. And it's almost like I just hear them. It's almost like waking up and saying, wow, I do do that. Wow, I do wind up just staying single all the time.  It just feels nice. I feel like your person was like running, they were projecting onto you. They're this negative energy that either an X put on them or whomever. Maybe there was childhood traumas and things like that. Let's take a look here. See what their love messages are for you. I have so many cards here in my hand. So trying to shuffle these is like, I just think I have too many. Okay, I'm sorry. From boundaries are needed now. I was in yesterday's reading. I will wait for a sign from you. Children are important to this partnership. So that does play a role. Children detach with love to clearly see the truth. Okay, and I feel like your person is doing that. They're still on this journey of change. Change does not happen overnight. It takes effort. And it takes patience by others' fate. This is a Dustin partnership Virgo. I do feel like this connection was meant to be. It's just it's like self discovery, discovery of each other. You know, there's one thing this person knows that when they look at you, they see the love in in themselves. You remind them of the love that they have or once had for themselves like that true love, it's a very healing energy. I don't know where that came from. I fear that you will reject me. This person has a lot of fears. I want to trust you, but it's really hard for them. I want to tell you so many things. Wow, Virgo. I was careless with you. We are more like than I admit. I just said that with these two of cups. They're really seeing the mutuality, the similarity between the two of you. I know I made a mistake. Well, only you Virgo know what their mistake was. You know, that double energy could be about jealousy, envy as well. This person was just trapped in sin, seven deadly sins, gluttony. What is it? Sloth. I forget them all. I pretend that I don't care. That was yesterday too. I wish you would come back, but Virgo, you're kind of like, I don't know. You're kind of like, you want this person to get their healing and stuff. You care so much about them, but you know that like a drowning man will grasp its straws. And if you are not strong, they'll pull you under two. And I feel like you're kind of protecting yourself right now. I can still see you standing there. I don't know what that means, but wherever you were standing in front of this person, they can still see you there. In that particular place. We're going to get one more. I hope you're happy for me. Well, I feel like Virgo, you want them to be happy, but they are different now. And I feel like they're going to come in and show you that they are different. They want to show it to you. They want to prove it to you. I feel like this person really just wants your love and they want to love you in return. And I do feel like there will be some kind of reconciliation, but I feel like you just, you know, you can do whatever you want. Like I said, in my readings, in most tarot card readings, these are for guidance and just a little insight, but it's totally up to you. If you want to wait for this person, release your own ex and just stay on your own and wait for them to come. You can do that. But if that's not something you want to do and you just want to move on and release this person and then wait for love to come in, you know, to attract it, you know, it's totally up to you. But I'm going to leave your reading there, Virgo. I hope you enjoyed that. Please do hit like, share, and subscribe. And yeah, I will see you guys tomorrow. Take care. Bye.


No, that's right. I think Cease 1 is our way this far north. I used to be able to quite a lot of people that stayed down there. But they all did. Ooh, it's nice in the other way.