Jena Philosophy of Spirit

[p. 208]

|208| The will has become a doubled, sundered one, it is determined; it is character. The one character is this tension, the power of the opposition of that which is,⁵⁰⁾ which however [is] blind, has no consciousness about the nature of this being; it is the openly lying, straight outgoing, outward-driving and driven; the other, the evil, that which is within itself, the subterranean, that which knows about what lies in the light of day, and which looks on as this [gives] itself its downfall through itself, or is active against it in such a way that it rather substitutes the negative for its being, its self-preservation. – The former is directed as something that is against something that is; the latter rationally as being with which it is not in earnest, – as a cloak is offered to the bull, against which he charges and, hitting nothing, is hit. The will has sundered itself into the two extremes, in one of which, the universal, it is wholly, as in the other, the singular.⁵¹⁾

50) In the margin: the man has desire, drive; the female drive is rather this, to be only object of the drive; to excite, to awaken drive, and to let it satisfy itself in her.

51) In the margin: Its solitary existence is completed.

These⁵²⁾ extremes have to posit themselves into one, the knowing of the latter to pass over into cognition

52) In the margin: first unity of intelligence and will, i.e. there are two self-standing I’s for one another, the first syllogism of the will has altered in such a way that the being of each extreme has received the meaning of I. – (Being is precisely the opposite of lack, but it is lack itself, or lack is felt, because the extremes are.) But these I’s which make up the extremes of the syllogism are not yet whole totality; are opposed to each other in such a way that the one is inwardly what the other is outwardly. Only the indifference is sublated, and the I, being-for-itself, has stepped into its place. – First knowing of a self-standing I by a self-standing I; – because they are I, knowing, this equality of both in opposition is for them. α) the one within itself equal to itself, turned against the other; the other locks its unrest, its activity, within itself, and behaves calmly, as if it had not happened.

Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103