[p. 196]
|196| thought of the I’s own content – not in the names does it have a content, as that of the I – but in the form, order – but [in it] as a fixed, arbitrary, contingent one there is externality, thinghood. I know something by heart, I have made myself into an indifferent order – I am order, relating – doing – but it is arbitrary – the I thereby made into a thing.
This direction upon the name thus has the opposite meaning, namely that the direction upon the I, sublating of it as that which is for itself, i.e. arbitrary, active, is posited – there is posited universality, with equal value, equal being-sublated of the active I and of the object – the I become object – in the name [it has] only [become] being, to which being-for-itself stands opposed; or the name is still arbitrary, singular. – Thing, understanding, necessity. Thing as simple universality, necessity as moving itself. The thing has necessity in it, for it has the self of the I in it. Distinction in the thing is distinction in the self – i.e. in itself negative relation – understanding, insight is the distinction, not in the thing, but of the thing against the understanding – which does not really belong here – but experience of consciousness.26)
26) On the lower margin: understanding, judgement, syllogism –
The I27) is thus active upon the thing or the universal as such, or there is posited the
27) In the margin: The understanding is α) related to the thing in such a way that the form of being in it is for it. One, many, cause, etc. relation of the same, as of ones different towards one another, inspirited, abstraction or the concept has its substance in being; concepts enter only into relation; the thing is not yet in itself what is set at rest, the unity of the opposed determinations – But those inspirited determinations go to ground in simple neutrality, to universality as ground, it becomes the ground. Now β) for the I the ground is the universal as such, it knows itself as the understanding; it speaks of determinate concepts as its own – and β) judges, is the movement of the determinate concept. Singularity and universality are different, and opposed. α) syllogism – they are thus, on the first view, equal only in a third; the copula is the I, bears them, it is at first the empty. But how is this third constituted β) it is not the pure copula A= A, empty identity – people often suppose it to be the absolute – otherwise it would not be the equality of them. γ) but contains them both, their equality as well as their opposition is the I δ) the same they both are, (beings) – each is equal to the other in that wherein it is opposed to it; or it is opposed to it in that wherein it is equal to it – distinction and equality are the same. – There remains to them the empty form of being, which they have long since lost.
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