particularisation； for the universal absolute being； it is the side of its definite existence； the sphere
of its formal reality； the sphere of the reverence paid to God。 — To prehend the absolute
connection of this antithesis； is the profound task of metaphysics。 This Limitation originates all
forms of particularity of whatever kind。 The formal volition ＇of which we have spoken＇ wills itself；
desires to make its own personality valid in all that it purposes and does： even the pious individual
wishes to be saved and happy。 This pole of the antithesis； existing for itself； is — in contrast with
the Absolute Universal Being — a special separate existence； taking cognisance of speciality only；
and willing that alone。 In short it plays its part in the region of mere phenomena。 This is the sphere
of particular purposes； in effecting which individuals exert themselves on behalf of their individuality
— give it full play and objective realisation。 This is also the sphere of happiness and its opposite。
He is happy who finds his condition suited to his special character； will； and fancy； and so enjoys
himself in that condition。 The History of the World is not the theatre of happiness。 Periods of
happiness are blank pages in it； for they are periods of harmony； — periods when the antithesis is
in abeyance。 Reflection on self； — the Freedom above described — is abstractly defined as the