Third Section. The Good and Conscience
The good is the Idea, as the unity of the concept of the will and the particular will, in which abstract right, as well as welfare and the subjectivity of knowing and the contingency of external existence, are sublated as self-subsistent for themselves, yet at the same time, according to their essence, are contained and preserved within it — freedom realized, the absolute final purpose of the world.
Encyclopedia of the Philosophical Sciences in Outline (1817), § 421:
§ 421. But β) the good contains within its concept, as the universal of the will, the moment of reality, which, however, lies in the singularity distinct from this universality, the subjectivity of the I reflected into itself and its self-determining activity; – the subject is to have insight into the good, and to make it its intention, and is to bring it forth through its activity.
The idea of the good is at first itself subjective, or formal – [The] good is the objective (or rather, that which ought to be objective)
Concept of the will’s right – personality – i.e. subjective existence – I, as I am an immediate will – immediate particular will
This immediate particular will – in happiness, welfare, – life – its own universality
When a human being reflects on his welfare, no longer – as immediate will
Encyclopedia of the Philosophical Sciences in Outline (1827), § 507:
§ 507. The truth of these particularities and the concrete unity of their formalism is the universal will existing in and for itself, the law and the substance of all determinacy, hence the absolute final purpose of the world, the good in and for itself, and the duty for the subject, who is to have insight into the good, make it its intention, and bring it forth through its activity.
Encyclopedia of the Philosophical Sciences in Outline (1830), § 507:
§ 507. The truth of these particularities and the concrete unity of their formalism is the content of the universal will existing in and for itself, the law and the substance of all determinacy, the good in and for itself, hence the absolute final purpose of the world and the duty for the subject, who is to have insight into the good, make it its intention, and bring it forth through its activity.
Each stage is properly speaking the Idea, but the earlier ones contain it only in a more abstract form. Thus, for example, I, as personality, am already the Idea, but in its most abstract shape. The good is therefore the more determinate Idea, the unity of the concept of the will and the particular will. It is not something abstractly juridical, but something full of content, whose substance consists of both right and well-being.
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