Jena Philosophy of Spirit

[p. 192]

|192| the bearer, space, substance of these names – it is their order – or the relation as of those completely indifferent to one another, they have in themselves no rank, relation. The I must now intuit itself as this ordering, or them as ordered, and as holding fast this order; – that it is an abiding order.

It is at first in possession of the names, it must retain them in its night, as serviceable ones that obey it; – and not only the names in general thus. but intuit them in its space as a fixed order, for it is their relation, and necessity, is relation of different ones that is in itself – It is heading towards creating the content out of itself. Its content is the indifferent names; but in their indifference as many the self is not present, as negative, as it is in truth; the negative in the many is the relation of each through itself to the other. This relation it posits in its names as such, holds them fast in necessity in general,²⁰⁾ which is necessity not yet posited in them, but only fixed order. – Or it is memory (memory proper), the understanding which still has itself in its object, as object. Memory preserves the name in general, the free arbitrary connection of this image (of the meaning) and of the name, which is with the opposite of itself – they now have the I for their being, – because they are simple. –

20) In the margin: In the name the I is immediate singularity, – positing itself as this makes itself into necessity – but empty, just as when we say: fate, do not know what its law, its content, what it wants.

γ) how now does this their necessity or their fixing come to be – so that the I becomes their being; or that the I which is their essence should become their being, for being is the fixed objective, the I is the form of pure unrest, movement, or night of vanishing – Or: the I is, in the name, something that is (universal) immediately; now through mediation – it must become it through itself; its unrest must become the self-fixing, movement sublating itself as unrest, as pure movement. This the labour; its unrest becomes object, as fixed multiplicity, as order; – unrest becomes order precisely by becoming object.

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