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The object is therefore to be considered in terms of whether, in sensuous-certainty itself, it is in fact the kind of essence which sensuous-certainty passes it off as being. That is, it is to be considered as to whether this, its concept, which is to be the essence, corresponds to the way it is present within that certainty. To that end, we need not reflect on the object and mull over what it might be in truth; we need only to consider it as sensuous-certainty has it in sensuous-certainty itself.
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