Jena Philosophy of Spirit

[p. 193]

|193| image to it the name, and with the name the image is there; but higher is the liberation of the relation from this heterogeneity, so that name relates only to name – (lightning, thunder, resemblance to the sensuous appearance) but free names [are] not [related] among themselves – The I is the power of this free²¹⁾ order, not yet posited as necessary, but order. – It is the free bearer, the free non-objective order – it is the first I grasping itself as power; it itself is necessity, free of representation – the fixing and fixed order – The exercise of memory is therefore the first labour of awakened spirit,²²⁾ as spirit – The giving, inventing of names is an inventing arbitrary will; in memory this arbitrary will first vanishes, the I having come to being; name is fixed sign; abiding relation, a universal one – The I has given up its arbitrary will in its being; posited itself as universal. – Hence order, necessary relation here in general; – but still inward, or itself contingent order, arbitrary necessity, – for its sides are not yet posited, not yet in themselves; – it is only necessity in general, i.e. contingent. –

21) In the margin: extirpation of arbitrary will, empty singularity – it has been singularity (in the name) hitherto within itself; now bound, no stuff it can go beyond; whereby it remains within itself; opposed to the stuff, indeed to sensuous consciousness, into this emptiness – empty itself as self

22) In the margin: immediate sublating of itself, which is directed upon itself

The holding fast now of such a relation of the name and of the names is the stuffless occupation and movement of spirit with itself, it no longer ties together sensuous representations that are, according to arbitrary will – or such that it merely reproduced them,²³⁾ as they are – but it is the free power, and holds itself fast as this free power. – The labour is at the same time this, that the I makes itself into

23) In the margin: passive combining, – or wholly arbitrary

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