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Introduction:
Part 19

    Hegel's "Particular" is bound up in the isolated child being "repressed," i.e., having to humble, deny, control, discipline his "self," i.e., acting according to his father's/Father's commands, rules, facts, and truth, having to do the father's/Father's will, "alienating" his "self" from himself as well as from others, yet thinking about how the world "ought" to be, 'liberated' from the father's/Father's authority system (faith and obedience), subject to a system of "reasoning," i.e., to the world of "feelings" and sight instead. Hegel's "Universal" is all children uniting their "self," i.e., becoming at-one-with each other and the world through their use of dialectic 'reasoning,' i.e., 'justifying' their "self" with themselves, 'liberating' their "self" from the father's/Father's "top-down" authority system. Hegel's gesellschaft, where your worth is bound to your participation in (finding oneness with) "the village," i.e., 'discovering' your identity within "the group" or the community, negates gemeinschaft, where your worth is as an individual, whether you are working for or with the "the village," i.e., "the group" or the community or not.
    The "self" of the child sees the child as god, doing no wrong in and of himself, worshiping the child, 'justifying' him as he is, making the child righteous in his own eyes, able to evaluate good and evil according to his own nature, as God (mimesis). When the child finds "oneness" (consensus) with other children of the same "self interest" he and they become as god (singular) in their eyes, deceiving themselves in believing that they, i.e., "the group" (along with and especially the facilitator of 'change') can do no wrong, only doing things "badly"—with somebody not doing their part, if and when things go badly. It is in this nature, i.e., in man's fallen nature (which made itself manifest in the garden with the woman listening to a facilitator of 'change,' "helping" her to become herself "again as such"), that dialectic 'reasoning,' i.e. "Reasoning," i.e., "self 'justification' (enlightenment, illumination) does it deed, deceiving the woman and the man (and the children) into believing that they are "one" collectively, becoming one (god) in their carnal desires and dissatisfactions, blinding them to who they really are (the created, as individuals—therefore not righteous in and of themselves) and who God is (the creator, who alone is righteous in and of himself), and the consequences of their carnal actions (praxis), i.e., judgment and damnation and their need to ask for forgiveness and repent. In dialectic 'reasoning' the 'drive' and the 'purpose' of life is for the children of the world to save their "self," i.e., to 'liberate' their "self" (collectively) from the father's/Father's authority system by negating the father's/Father's authority system (individually) in their feelings, thoughts, and actions, and in their relationship with one another and the world.
    By dialoging their opinions to a consensus and putting it into practice, i.e., into social action (praxis) they are able to "actualize" their "self," finding their identity in the "whole," i.e., in the "absolute," i.e., in that which is "of and for self," i.e., in that which is "of and for nature," i.e., in that which is "of and for the world" only, establishing themselves over and therefore against the father's/Father's "top-down" authority system. If you understand this, you understand the 'drive' and the 'purpose' of the so called "new" world order, which is not new, being as "new" as Genesis 3:1-6, where a facilitator of 'change' came into the Garden in Eden, i.e., into the "room" per se, coming between the Father and his "children," "helping" them 'justify' themselves, i.e., to be themselves, i.e., to be of the world only, "helping" them 'liberate' their "self" from the Father's "top-down" authority system.