The ethical substantiality has in this way attained its right, and this its validity, in that the self-will and the individual’s own conscience — which would be for itself and constitute an opposition to it — have vanished in it, since the ethical character knows the unmoved universal, but one disclosed in its determinations into actual rationality, as its moving purpose, and recognizes its dignity, as well as the whole subsistence of particular purposes, as grounded in it, and actually has this recognition therein. Subjectivity is itself the absolute form and the existing actuality of the substance, and the distinction of the subject from it, as its object, purpose, and power, is only the distinction of form, one that has, at the same time, equally immediately vanished.

Subjectivity, which constitutes the ground of existence for the concept of freedom (§ 106), and which, on the moral standpoint, is still in distinction from this its concept, is, within the ethical, the existence adequate to it.