ABSTRACT
But since wealth has merely the form of being essen tial, this one-sided self-existent life,—which has no being in itself, which is rather the sublation of inherent being,—is the return of the individual into himself to find no essential reality in his enjoyment. I t thus itself needs to be given animation; and its reflective process of bringing this about consists in its becoming some thing real in itself as well as for itself, instead of being merely for itself; wealth, which is the sublated essential reality, has to become the essentially real. In this way it preserves its own spiritual principle in itself.
