{"id":2046,"date":"2021-12-25T08:21:11","date_gmt":"2021-12-25T07:21:11","guid":{"rendered":"https:\/\/grundlinien.de\/?p=2046"},"modified":"2026-02-27T18:42:21","modified_gmt":"2026-02-27T17:42:21","slug":"7","status":"publish","type":"post","link":"https:\/\/grundlinien.de\/en\/7\/","title":{"rendered":"7"},"content":{"rendered":"\n

\u03b3) The will is the unity of these two moments; \u2014 particularity<\/em> reflected into itself<\/em> and thereby brought back to universality<\/em>; \u2014 individuality<\/em>; the self-determination<\/em> of the I, at once to posit itself as the negative of itself, namely as determinate<\/em> and limited<\/em>, and yet to remain with itself, i.e., in its identity with itself<\/em> and its universality, and in this determination to join together only with itself. \u2014 The I determines itself insofar as it is the relation of negativity to itself; as this relation to itself<\/em>, it is likewise indifferent to this determinacy, knows it as its own and as ideal<\/a><\/em>, as a mere possibility<\/em> by which it is not bound, but in which it only exists because it posits itself therein. \u2014 This is the freedom<\/em> of the will, which constitutes its concept or substantiality, its gravity, just as gravity constitutes the substantiality of a body.<\/p>\n\n\n\n

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Every self-consciousness<\/a> knows itself as universal \u2014 as the possibility of abstracting from everything determinate \u2014 and as particular, with a determinate object, content, or purpose. These two moments, however, are only abstractions; the concrete and the true (and all that is true is concrete) is universality, which has particularity as its opposite, but which through its reflection into itself is reconciled with the universal. \u2014 This unity is individuality<\/em>1<\/a><\/sup>, not in its immediacy as a ‘one’ (as individuality is in representation), but according to its concept (Encycl<\/em>. of the Philos<\/em>. Sciences<\/em>, \u00a7 112-114<\/a>) \u2014 or rather, this individuality is essentially nothing other than the concept itself. Those first two moments\u2014that the will can abstract from everything and that it is also<\/em> determinate (through itself or something else)\u2014are easily admitted and grasped, because they are in themselves untrue moments of the understanding; but the third, the true and speculative (and all that is true, insofar as it is comprehended, can only be thought speculatively<\/a>), is that into which the understanding refuses to enter, for it always calls the concept precisely the incomprehensible. The proof and more detailed discussion of this innermost core of speculation\u2014of infinity as negativity relating to itself, this ultimate source of all activity, life, and consciousness\u2014belongs to Logic<\/em> as purely speculative philosophy. \u2014 It can only be noted here that when one says: the<\/em> will<\/em> is universal, the<\/em> will<\/em> determines itself, one is already expressing the will as a presupposed subject<\/em> or substrate<\/em><\/a>; however, it is not something ready-made and universal prior to its determining and prior to the sublation and ideality of this determining, but is only will as this activity mediating itself within itself and returning into itself.<\/p>\n<\/blockquote>\n\n\n\n

\"\"<\/figure>\n\n\n
  1. [in Hegel’s hand: ] better: subjectivity \u21a9\ufe0e<\/a><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    \u03b3) The will is the unity of these two moments; \u2014 particularity reflected into itself and thereby brought back to universality; \u2014 individuality; the self-determination of the I, at once to posit itself as the negative of itself, namely as determinate and limited, and yet to remain with itself, i.e., in its identity with itself […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"[{\"content\":\"[in Hegel's hand: ] better: subjectivity\",\"id\":\"8cd45dde-c902-4a84-b2b4-805535d062b3\"}]"},"categories":[20,21],"tags":[],"class_list":["post-2046","post","type-post","status-publish","format-standard","hentry","category-introduction","category-paragraph-en"],"_links":{"self":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/2046","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/comments?post=2046"}],"version-history":[{"count":4,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/2046\/revisions"}],"predecessor-version":[{"id":3974,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/2046\/revisions\/3974"}],"wp:attachment":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/media?parent=2046"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/categories?post=2046"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/tags?post=2046"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}