1.  Reason is spirit/mind when the certainty of being all reality has risen to truth and reason is aware of itself as indeed its own world and of the world as indeed itself.

– ²The immediately preceding movement showed how mindful spirit emerged when the object of consciousness, the pure category [V. Reason §§5 - 8], raised itself to the concept of reason [V.C. Individuality etc. §1.4 - §3.6 M].  ³In observing reason this pure unity of ego and being, of being for itself and being in itself, is determined as the in itself, being, and the consciousness of reason finds this unity.  ⁴But the truth of observation lies rather in overcoming this immediate finding instinct, the unconscious existence of that unity.  ⁵The observed category, the thing found, enters consciousness as the being for itself of ego, I, which now knows itself within objective essence to be the self [V.A.c. Phrenology etc. §36.6-13; V.B. Realization etc. §1.1,2 M].  ⁶But this definition of the category as being for itself opposed to being in itself is no less one-sided, a moment that overcomes, cancels itself.  ⁷Thus the category is defined for consciousness in its general truth as the essence existing in and for itself [V.C. Individuality etc. §1.4-§3.6 M].  ⁸This as yet still abstract definition, which constitutes the matter itself, is initially the spiritual/mental essence and its consciousness is a formal knowledge of it operating with various contents of that essence.  It is indeed distinct from substance in being a single individual [V.C.a. Animal kingdom etc. §§13,14 M].  It either makes arbitrary laws or fancies itself to have laws as they are in and for themselves within its knowledge.  It even fancies itself as the power making judgements in those laws [V.C.b. Reason making laws M].

– ⁹In sum, looked at from the side of substance, this unity, the category, is the spiritual/mental essence existing in and for itself, but it is not yet consciousness of itself as such.

– ¹⁰Essence existing in and for itself that simultaneously thinks itself actual as consciousness and thinks its self to itself is mindful spirit, spirited mind.

2.  Its spiritual/mental essence has been described as customary ethical substance, but mindful spirit is customary ethical actual reality.  ²It is the self of actual consciousness, which it confronts, or rather which confronts itself as objective, actual world.  This world has lost all foreignness for the self here, just as this self has lost all sense of any kind of dependent or independent being for itself in any way separate from it.  ³Substance and universal, self-identical, persisting essence, spirited mind is the unmoved and unbroken ground and starting point for the action of all; it is their purpose and goal as the thought in itself of every self-consciousness.

– ⁴This substance is just as much the universal work that generates itself through the action of all and of everyone of them as their unity and equality, for this substance is being for itself, the self, the action.  ⁵As substance, mindful spirit is just, unshakable self-identity; but as being for itself that substance is the dismantled, self-sacrificing, good-hearted essence in which each accomplishes his own work, breaks the general being down and takes his own portion from it.  ⁶This process of dissolution and breaking down essence into individual parts is precisely the moment of action, of the self of all.  It is the motion and the soul of substance and the general essence as effective result.  ⁷Precisely because it is being dissolved in the self, substance is not dead essence, but actual and alive.

3.  This makes spirit/mind the self-sustaining, absolute, real essence.  ²As such, all previous patterns of consciousness are its abstractions.  Spirited mind analyses itself, distinguishes its moments and dwells upon them singly; this is what those patterns of consciousness are.  ³The process of isolating moments itself has mindful spirit for its precondition and the element of its persistence; it only exists within spirit/mind, which is existence.  ⁴Thus isolated, they take on the appearance of existing in their own right.  But they are only moments, vanishing magnitudes; this is shown by their emergence out of and return back into their ground and essence.  Indeed, that essence is precisely this motion and dissolution of the moments.  ⁵Here we have the mindful spirit, the reflection of the moments into themselves, established, so now our reflection on them can briefly recall them from this angle.  They were: consciousness, self-consciousness and reason.  ⁶Spirit/mind is thus consciousness as such – encompassing sense certainty, perception and understanding – when in its self-analysis it dwells upon the moment where it is objective, existing, actual reality to itself while abstracting from, forgetting, the fact that this actual reality is its own being for itself.  ⁷When, in contrast, it does dwell upon the other moment of the analysis, that its object is its own being for itself, then it is self-consciousness.  ⁸Then again, as immediate consciousness of being in and for itself, unity of consciousness and self-consciousness, it is the consciousness that has reason, which namely, as the verb 'have' indicates, has the object determined as in itself rational, i.e. with the value of the category, but in such a way that the object still does not have the value of the category for the consciousness dwelling upon it.  ⁹This is spirit/mind as the consciousness from whose study we have just emerged.  ¹⁰This reason, which it has and at last intuits and grasps as what is reason, actual and vital within it, its world, is what puts it in its truth.  Now it is spirited mind, mindful spirit; it is actually real, customary ethical essence.

4.  Spirit/mind is the customary ethical life of a people to the extent that it is the immediate truth, the individual who is a whole world.  ²He must advance to consciousness of what he immediately is, must overcome the beautiful, customary ethical life and arrive at a knowledge of himself through a series of patterns.  ³These differ from the previous series in that they are real, mindful spirits, genuinely actual, vital realities.  No longer merely patterns of consciousness, now they are patterns of a world.

5.  The living, customary ethical world is spirited mind in its truth.  It soon arrives at the abstract knowledge of its essence and then ethical order is destroyed by the formal universality of law.  ²Split as a result, the mindful spirit resulting describes in its objective element, hard reality, one of its worlds, the realm of education and culture.  Confronting that in the element of thought, there it describes the world of belief, the realm of essence.  ³Gripped by the mindful spirit that goes into itself after this loss of itself, in other words by the concept, both these worlds are thrown into disarray and revolutionized by insight and its dispersion, i.e. the Enlightenment, and then the realm divided and expanded into the here and now and the beyond returns back into self-consciousness.  Morality now, this self-consciousness grasps itself as the essential character and the essence as actual self; it does not set its world and the ground of that world outside itself any longer and just lets everything fade into it.  Self-consciousness is then conscience: spirited mind certain of itself.

6.  The customary ethical world [V.A. True spirited mind etc.], the world torn apart into the here and now and the beyond [V.B. Self-alienated spirited etc. (Education)], and the moral world-view [V.C. Morality] are now the mindful spirits whose motion culminating in spirited mind's return into its simple self, existing for itself [VI.C.c. Conscience etc.] will be traced towards their goal and result: the emergence of the actual self-consciousness of absolute spirit/mind.