The Freedom of Self-Consciousness

^'197' Independent self-consciousness partly finds its essential reality in the bare abstraction of Ego. On the other hand, when this abstract ego develops further and forms distinctions of its own, this differentiation does not become an objective inherently real content for that self-consciousness.

Hence this self consciousness does not become an ego which truly differentiates itself in its abstract simplicity, or one which remains identical with itself in this absolute differentiation.

The repressed and subordinate type of consciousness, on the other hand, becomes, in the formative activity of work, an object to itself, in the sense that the form, given to the thing when shaped and moulded, is his object; he sees in the master, at the same time, self-existence as a real mode of consciousness.

But the subservient consciousness as such finds these two moments fall apart — the moment of itself as an independent object, and the moment of this object as a mode of consciousness, and so its own proper reality.

Since, however, the form and the self-existence are for us, or objectively in themselves, one and the same, and since in the notion of independent consciousness the inherent reality is consciousness, the phase of inherent existence (Ansichsein) or thinghood, which received its shape and form through labour, is no other substance than consciousness. In this way we have a new attitude or mode of consciousness brought about: a type of consciousness which takes on the form of infinitude, or one whose essence consists in unimpeded movement of consciousness. It is one which thinks or is free self-consciousness.

For thinking does not mean being an abstract ego, but an ego which has at the same time the significance of inherently existing in itself; it means being object to itself or relating itself to objective reality in such a way that this connotes the self-existence of that consciousness for which it is an object.

The object does not for thinking proceed by way of presentations or figures, but of notions, conceptions, i.e. of a differentiated reality or essence, which, being an immediate content of consciousness, is nothing distinct from it. What is presented, shaped and constructed, and existent as such, has the form of being something other than consciousness.

A notion, however, is at the same time an existent, and this distinction, so far as it falls in consciousness itself, is its determinate content. But in that this content is, at the same time, a conceptually constituted, a comprehended (begriffener) content, consciousness remains immediately aware within itself of its unity with this determinate existent so distinguished; not as in the case of a presentation, where consciousness from the first has to take special note that this is its idea; on the contrary, the notion is for me eo ipso and at once my notion.

In thinking I am free, because I am not in an other, but remain simply and solely in touch with myself; and the object which for me is my essential reality, is in undivided unity my self -existence; and my procedure in dealing with notions is a process within myself.

It is essential, however, in this determination of the above attitude of self-consciousness to keep hold of the fact that this attitude is thinking consciousness in general, that its object is immediate unity of the self’s implicit, inherent existence, and of its existence explicitly for self. The self-same consciousness which repels itself from itself, becomes aware of being an element existing in itself. But to itself it is this element to begin with only as universal reality in general, and not as this essential reality appears when developed in all the manifold details it contains, when the process of its being brings out all its fullness of content.