[p. 201]
|201| its content, but it has grasped itself, and is to itself the object, – the thing, the universal is for it as it is in itself, sublated being, and this positively, or as I. – It is actual, possibility of acting; – the object is in itself what it is, and therefore it can be sublated. But [it] has not yet been active for itself; for itself, i.e. so that it would have intuited the change as itself; or the doing as self; – the alteration, the objective minus of the same, as itself.
This intelligence is free, but its freedom is, conversely, without the content at whose expense, through whose loss, it has precisely freed itself. Its movement is the opposite one, to fill itself, not through intussusception,33) but through generation [of a content], and indeed of such a one wherein it has the consciousness of its doing; i.e. of itself as the positing of the content, or as making itself into content. – In the theoretical [it knows] itself indeed also in the image, [in] recollection, but not as content, but as form; or the I itself is not the ground, the universal, upon which the determining, the distinctions, are laid.34)
33) In the margin: form and content; empty objectivity, universality
34) In the margin: survey of intelligence – thinghood of the understanding is light, reason is apprehending, hearing; intelligence, object, the form of abstract being.* Movement to the I, through positing of the I, because being is in itself universal, in spirit, thus for us in the concept – this for the I, or it is its positing of itself; at first itself only formal positing * Alongside: what it is in itself for us; in understanding, concluding in itself – inwardness not yet separated from it
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