reason we shall here undertake the exposition of knowledge as a phenomenon.
Now because this exposition has for its object only phenomenal knowledge, the exposition itself seems not to be science, free, self-moving in the shape proper to itself, but may, from this point of view, be taken as the pathway of the natural consciousness which is pressing forward to true knowledge. Or it can be regarded as the path of the soul, which is traversing the series of its own forms of embodiment, like stages appointed for it by its own nature, that it may possess the clearness of spiritual life when, through the complete experience of its own self, it arrives at the knowledge of what it is in itself.
Natural consciousness will prove itself to be only knowledge in principle or not real knowledge. Since, however, it immediately takes itself to be the real and genuine knowledge, this pathway has a negative significance for it; what is a realisation of the notion of knowledge means for it rather the ruin and overthrow of itself; for on this road it loses its own truth. Because of that, the road can be looked on as the path of doubt, or more properly a highway of despair. For what happens there is not what is usually understood by doubting, a jostling against this or that supposed truth, the outcome of which is again a disappearance in due course of the doubt and a return to the former truth, so that at the end the matter is taken as it was before. On the contrary, that pathway is the conscious insight into the untruth of the phenomenal knowledge, for which that is the most real which is after all only the unrealised notion. On that account, too, this thoroughgoing scepticism is not what doubt-
