{"id":900139,"date":"2024-05-31T10:30:00","date_gmt":"2024-05-31T08:30:00","guid":{"rendered":"https:\/\/grundlinien.de\/?p=900139"},"modified":"2026-08-24T10:30:05","modified_gmt":"2026-08-24T08:30:05","slug":"141","status":"publish","type":"post","link":"https:\/\/grundlinien.de\/en\/141\/","title":{"rendered":"141"},"content":{"rendered":"\n

Transition from Morality into Ethical Life<\/strong><\/p>\n\n\n\n

For the good, as the substantial universal of freedom, but still abstract<\/em>, there are therefore equally required determinations in general and the principle of these determinations, but as identical<\/em> with it, just as, for conscience<\/em>, the merely abstract principle of determining, the universality and objectivity of its determinations, is required. Both, each thus for itself raised to totality, become the undetermined that ought to be<\/em> determined. — But the integration of both relative totalities into absolute identity has already been accomplished in itself<\/em>, since precisely this subjectivity, hovering for itself in its vanity, of the pure certainty<\/em> of itself is identical<\/em> with the abstract universality<\/em> of the good; — the thus concrete<\/em> identity of the good and the subjective will, the truth of both, is ethical life<\/em>.<\/p>\n\n\n\n

The closer nature of such a transition of the concept becomes intelligible in the Logic. Here it need only be said that the nature of the limited and finite — and such, here, are the abstract good, which only ought to be<\/em>, and the equally abstract subjectivity, which only ought to be<\/em> good — has, at itself, its opposite: the good, its actuality, and subjectivity (the moment of the actuality<\/em> of the ethical), the good; but that, as one-sided, they are not yet posited<\/em> as what they are in themselves<\/em>. This becoming-posited they attain in their negativity, in this: that they, as they one-sidedly<\/em> constitute themselves as totalities for themselves — each not having in itself what is in itself<\/em> in it: the good without subjectivity and determination, and the determining element, subjectivity, without the being-in-itself — sublate themselves and thereby reduce themselves to moments, to moments of the concept<\/em>, which becomes manifest as their unity and has, precisely through this positedness of its moments, attained reality<\/em>, and is thus now as Idea<\/em> — concept, which has developed its determinations into reality, and is, at the same time, in their identity, their being-in-itself<\/em> essence. — The existence of freedom, which was immediately right<\/em>, is determined, in the reflection of self-consciousness, as the good<\/em>; the third, here in its transition, as the truth of this good and of subjectivity, is thus equally the truth of both the latter and of right. — The ethical<\/em> is subjective disposition, but of the right that is in itself; that this Idea is the truth<\/em> of the concept of freedom cannot be a presupposition, taken from feeling or from wherever else, but — in philosophy — can only be something proven<\/em>. This deduction of it is contained solely in this: that right and moral self-consciousness show themselves, at themselves, to go back into it as into their result<\/em>. — Those who believe they can dispense with proof and deduction in philosophy show that they are still far removed from the first thought of what philosophy is, and may perhaps otherwise have their say, but in philosophy those have no right to a voice who wish to speak without a concept.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Transition from Morality into Ethical Life For the good, as the substantial universal of freedom, but still abstract, there are therefore equally required determinations in general and the principle of these determinations, but as identical with it, just as, for conscience, the merely abstract principle of determining, the universality and objectivity of its determinations, is […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21,13],"tags":[37],"class_list":["post-900139","post","type-post","status-publish","format-standard","hentry","category-paragraph-en","category-uncategorized","tag-transition"],"_links":{"self":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/900139","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=900139"}],"version-history":[{"count":1,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/900139\/revisions"}],"predecessor-version":[{"id":900199,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/posts\/900139\/revisions\/900199"}],"wp:attachment":[{"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/media?parent=900139"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/categories?post=900139"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/grundlinien.de\/en\/wp-json\/wp\/v2\/tags?post=900139"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}