Is the mind subjectively objective or something else

First department. The subjective mind

§ 387

The mind, developing in its ideality, is the mind as knowing. But cognition is here conceived not merely as the determinateness of the idea is more logical (§ 223), but as that concrete Spirit is determined to be the same.
The subjective mind is:

A. Atyourself or right away; that's how he is soul or Nature spirit; - Subject of


B. Foryourself or conveyed, still as an identical reflection in oneself and in something else; the spirit in relationship or specialization; Awareness, - the subject of


C. Theyourselfinyourselfdeterminingghost, as a subject in itself, the object of


In the soul awakens that Awareness; awareness putsyourselfasreasonwhich has immediately awakened to the self-knowing reason which, through its activity, frees itself to objectivity, to the consciousness of its concept.

As in the concept in general Certaintythat occurs on him, Progress the development is, then every determinateness in the spirit, in which it shows itself, is a moment of development and, in the further determination, of moving forward aims to make himself that and Foryourself to become what he atyourself is. Each stage is within it this process, and the product of it [is] that Fortheghost (i.e. the form of the same that he has in it) that is what he has in the beginning of it atyourself or just with it Forus was. - The psychological, otherwise common approach indicates, narrative, 10/38 what the mind or the soul is, what you happenswhat they does; so that the soul is presupposed as a ready-made subject in which such determinations can only be made as Utterances come to the fore, from which it should be recognized what they are is, - possesses in itself for faculties and powers; without being aware that the Utterance of what they is, basically the same Foryou sets, whereby she has gained a higher destiny. - From the progress to be considered here that one must be distinguished and excluded from it, which is education and upbringing. This circle relates just on the individual Subjects as such, that the general spirit is brought into existence in them. In the philosophical view of the spirit as such, it is regarded as forming and educating itself according to its concept, and its utterances as the moments of its bringing about itself to itself, of its union with itself, which makes it more real Mind is.

Additive. In § 385 the mind is distinguished into its three main forms, the subjective, the objective and the absolute mind, and at the same time the necessity of moving from the first to the second and from this to the third is indicated. We have that form of mind that we need to look at first, the subjective Called spirit because the spirit here is still in its undeveloped concept, has not yet made its concept objective. In this subjectivity of its own, the spirit is at the same time objective, has an immediate reality, through the annulment of which it only becomes for itself, comes to itself, to grasp its concept, its subjectivity. One could just as well say, therefore, that the mind is first of all objective and should become subjective, as, conversely, that it is first subjective and has to make itself objective. The difference between the subjective and the objective mind is consequently not to be regarded as a rigid one. Already in the beginning we have to grasp the spirit not as a mere concept as a merely subjective, but as an idea, as a unity of the subjective and the objective, and every progress from this beginning is a going beyond the first simple subjectivity of the spirit, a progress in the development of reality or objectivity of the same. This development produces a number of designs, although they are based on empiricism 10/39 must be specified, but must not remain juxtaposed outwardly in the philosophical consideration, but are to be recognized as the corresponding expression of a necessary series of certain concepts and are only of interest to philosophical thinking insofar as they express such a series of concepts. - First of all, however, we can now only state the different forms of the subjective mind as an assurance; only through its definite development will its necessity emerge.
The three main forms of the subjective mind are 1. die soul, 2. that Awareness and 3. the mind assuch. As a soul, the mind has the form of the abstract Generality, as the consciousness of the Specializationas the spirit that exists for itself is that of Detail. This is how the development of the concept is represented in its development. Why do the parts of science corresponding to those three forms of subjective spirit in the above paragraph use the name anthropology, phenomenology and psychology will be evident from a more detailed provisional statement of the content of the science of the subjective spirit.
The immediate spirit must form the beginning of our consideration, but this is the Nature spirit, the soul. If it were supposed to begin with the mere concept of spirit, this is an error; for as already said, the spirit is always an idea, that is, a realized concept. At the beginning, however, the concept of spirit cannot yet have the mediated reality which it receives in abstract thinking; Its reality must also be abstract at the beginning - only in this way does it correspond to the ideality of the spirit, but it is necessarily still unmediated, not yet posited, consequently an existing one, external to it, one given by nature. We must therefore begin with the spirit that is still caught in nature, related to its corporeality, not yet with itself, not yet free spirit. This, if we may say so, the basis of man is the subject of anthropology. In this part of the science of the subjective spirit, the thought concept of spirit is only in us, the observers, not yet in the object itself; The object of our consideration here is formed by the concept of spirit which is only just being, the spirit which has not yet grasped its concept and is still outside of itself.
The first in the anthropology is the qualitatively determined soul bound to its natural determinations (this is where race differences belong, for example). Out of this immediate oneness with its naturalness, the soul enters into opposition and struggle with it (to this belong the states of madness and 10/40 of somnambulism). This struggle is followed by the victory of the soul over its corporeality, the degradation and degradation of this corporeality to a sign, to represent the soul. In this way the ideality of the soul emerges in its corporeality, this reality of the spirit is ideally posited in a way that is still corporeal.
In the phenomenology The soul now rises through the negation of its corporeality to a pure ideal identity with itself, becomes consciousness, becomes I, is for itself in relation to its other. But this first being-for-itself of the spirit is still conditioned by the other from which the spirit comes. The ego is still completely empty, a completely abstract subjectivity, sets all the content of the immediate spirit outside of itself and relates to it as a found world. So that which was initially only our object becomes an object for the spirit itself, but the ego does not yet know that what is opposite to it is the natural spirit itself. In spite of its being for itself, the ego is therefore at the same time not for itself, since it is only in relation to something else, to something given. The freedom of the ego is consequently only an abstract, conditioned, relative one. The mind is no longer immersed in nature, but reflected in itself and related to it, appears but only, is only related to reality, is not yet more real Ghost. Hence we call that part of science in which this form of mind is considered the phenomenology. But since the ego reflects itself in itself from its relation to other things, it becomes self-conscious. In this form the ego only knows itself as the unfulfilled ego and all concrete content as something else. The activity of the ego here consists in filling the emptiness of its abstract subjectivity, in building the objective into itself, while on the other hand making the subjective objective. In this way self-consciousness abolishes the one-sidedness of its subjectivity, comes from its particularity, from its opposition to the objective to the universality encompassing both sides, and represents in itself the unity of itself with consciousness; for the content of the spirit here becomes objective, as in consciousness, and at the same time, as in self-consciousness, subjective. This general self-consciousness is in itself or for us reason; but only in the third part of the science of the subjective spirit does reason become objective to itself.
This third Part that psychology, regards the spirit as such, the spirit as it relates only to itself in the object, in which it has only to do with its own determinations, grasps its own concept. This is how the spirit comes to the truth; because 10/41 Now the still immediate, abstract unity of the subjective and the objective in the bare soul is restored as a mediated one through the abolition of the antithesis of these determinations which arises in consciousness, the idea of ​​spirit therefore from the contradicting form of the simple concept and from the form of the simple concept that contradicts it Separation of their moments to the mediated unity and thus to the true reality. In this form the mind is that Foryourselfselfbeingreason. Spirit and reason are related to one another in the same way as body and weight, like will and freedom. Reason forms the substantial nature of mind; it is just another expression for the truth or the idea which is the essence of mind; but only the spirit as such knows that its nature is reason and truth. The spirit, which deals with both sides, subjectivity and objectivity, is now first of all in the form of subjectivity - that is how it is intelligence; secondly, in the form of objectivity - so it is will. Intelligence, which at first is still unfulfilled itself, abolishes its form of subjectivity, which is inadequate to the concept of spirit, by measuring the objective content opposite to it, which is still afflicted with the form of being given and particular, according to the absolute standard of reason, this content being rationality does, imagines the idea in it, transforms it into a concrete general and thus absorbs it. In this way the intelligence comes to the point that what it knows is not an abstraction but the objective concept and that on the other hand the object loses the form of something given and takes on the form of a content belonging to the spirit itself. But when the intelligence comes to the consciousness that it takes the content out of itself, it becomes the practical spirit which only sets itself as its end, the will that does not, like the intelligence, work with an externally given individual, but with begins with such an individual, which he knows as his own, then, from this content, the drives, inclinations, reflecting in himself, relates the same to a general and finally to the will of what is in and for itself general, freedom, its concept itself raises. Having reached this goal, the spirit has returned to its beginning, to the unity with itself as much as it has advanced to the absolute, to the truly self-determined unity with itself, a unity in which the determinations are not natural determinations but definitions. 10/42