Jena Philosophy of Spirit

[p. 217]

|217| but not only this, rather what I already marked with desire, with a glance, already willed, already reached for, – children assert a right because they saw it, willed it first; and grown-ups, though they can do nothing more about it, are annoyed at being forestalled by another – But apart from what has been immediately seized, the existing thing is made known as my possession by a sign, e.g. the working of it itself – what is marked as mine, the other is not to violate – But the marking is just as contingent – an enclosed piece of ground – where only the enclosure, a furrow has been drawn around it⁶⁶⁾ – is marked as mine, and again is not – The sign has an unlimited extension⁶⁷⁾ – a stake driven into an island signifies⁶⁸⁾ that I will to have taken possession of it – likewise in working, I cannot separate form from a metal cup; but where, in a worked field, a tree, does the form [begin] and where does it cease – the inside of every clod of earth is left untouched⁶⁹⁾ – or at least moved, so the lower – and much not – and so on.

66) In the margin: Extension of the objective I, – through its significance* * Below: weapon, mass

67) In the margin: Form; hollowing out of something formed – the thing as thing belongs to me, my will encloses it in its self

68) In the margin: First possession chance, so it is the side of contingency, precisely this is to be sublated –

69) In the margin: Mass of stone worked on some sides, where not, I can hollow it out – tree not planted by him – animal

The sensuous immediate, to which the universal is applied, does not correspond to it; – not encompassed by it – spuriously infinite division.

It is not universal in itself, always a contradiction in respect of this content – adequacy to the need of a family, of a singular, contradicts the pure self, equality, which is precisely what lies at the basis of right. – Nothing to be determined in itself about this; rather, belonging to singularity, it is the side that is left to chance; – there is no reason in it; rather, reason is first to be brought into it in such a way that nothing belongs to anyone by immediate taking

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