第1章

Introduction

§377。

TheknowledgeofMindisthehighestandhardest，justbecauseitisthemost’concrete’ofsciences。Thesignificanceofthat’absolute’commandment，Knowthyself—whetherwelookatitinitselforunderthehistoricalcircumstancesofitsfirstutterance—isnottopromotemereself—knowledgeinrespectoftheparticularcapacities，character，propensities，andfoiblesofthesingleself。Theknowledgeitcommandsmeansthatofman’sgenuinereality—ofwhatisessentiallyandultimatelytrueandreal—ofmindasthetrueandessentialbeing。Equallylittleisitthepurportofmentalphilosophytoteachwhatiscalledknowledgeofmen—theknowledgewhoseaimistodetectthepeculiarities，passions，andfoiblesofothermen，andlaybarewhatarecalledtherecessesofthehumanheart。Informationofthiskindis，foronething，meaningless，unlessontheassumptionthatweknowtheuniversal—manasman，and，thatalwaysmustbe，asmind。Andforanother，beingonlyengagedwithcasual，insignificant，anduntrueaspectsofmentallife，itfailstoreachtheunderlyingessenceofthemall—theminditself。

§378

Pneumatology，or，asitwasalsocalled，RationalPsychology，hasbeenalreadyalludedtointheIntroductiontotheLogicasanabstractandgeneralizingmetaphysicofthesubject。Empirical（orinductive）psychology，ontheotherhand，dealswiththe’concrete’mind：and，aftertherevivalofthesciences，whenobservationandexperiencehadbeenmadethedistinctivemethodsforthestudyofconcretereality，suchpsychologywasworkedonthesamelinesasothersciences。Inthiswayitcameaboutthatthemetaphysicaltheorywaskeptoutsidetheinductivescience，andsopreventedfromgettinganyconcreteembodimentordetail：whilstatthesametimetheinductivescienceclungtotheconventionalcommon—sensemetaphysicswithitsanalysisintoforces，variousactivities，etc。，andrejectedanyattemptata’speculative’treatment。

ThebooksofAristotleontheSoul，alongwithhisdiscussionsonitsspecialaspectsandstates，areforthisreasonstillbyfarthemostadmirable，perhapseventhesole，workofphilosophicalvalueonthistopic。Themainaimofaphilosophyofmindcanonlybetoreintroduceunityofideaandprincipleintothetheoryofmind，andsoreinterpretthelessonofthoseAristotelianbooks。

§379

Evenourownsenseofthemind’slivingunitynaturallyprotestsagainstanyattempttobreakitupintodifferentfaculties，forces，or，whatcomestothesamething，activities，conceivedasindependentofeachother。Butthecravingforacomprehensionoftheunityisstillfurtherstimulated，aswesooncomeacrossdistinctionsbetweenmentalfreedomandmentaldeterminism，antithesesbetweenfreepsychicagencyandthecorporeitythatliesexternaltoit，whilstweequallynotetheintimateinterdependenceoftheoneupontheother。Inmoderntimesespeciallythephenomenaofanimalmagnetismhavegiven，eveninexperience，alivelyandvisibleconfirmationoftheunderlyingunityofsoul，andofthepowerofits’ideality’。Beforethesefacts，therigiddistinctionsofpracticalcommonsensearestruckwithconfusion;andthenecessityofa’speculative’examinationwithaviewtotheremovalofdifficultiesismoredirectlyforceduponthestudent。

§380

The’concrete’natureofmindinvolvesfortheobserverthepeculiardifficultythattheseveralgradesandspecialtypeswhichdevelopitsintelligibleunityindetailarenotleftstandingassomanyseparateexistencesconfrontingitsmoreadvancedaspects。Itisotherwiseinexternalnature。

There，matterandmovement，forexample，haveamanifestationalltheirown—itisthesolarsystem;andsimilarlythedifferentiaeofsense—perceptionhaveasortofearlierexistenceinthepropertiesofbodies，andstillmoreindependentlyinthefourelements。Thespeciesandgradesofmentalevolution，onthecontrary，losetheirseparateexistenceandbecomefactors，states，andfeaturesinthehighergradesofdevelopment。Asaconsequenceofthis，alowerandmoreabstractaspectofmindbetraysthepresenceinit，eventoexperience，ofahighergrade。Undertheguiseofsensation，forexample，wemayfindtheveryhighestmentallifeasitsmodificationoritsembodiment。Andsosensation，whichisbutamereformandvehicle，maytothesuperficialglanceseemtobetheproperseatand，asitwere，thesourceofthosemoralandreligiousprincipleswithwhichitischarged;andthemoralandreligiousprinciplesthusmodifiedmayseemtocallfortreatmentasspeciesofsensation。Butatthesametime，whenlowergradesofmentallifeareunderexamination，itbecomesnecessary，ifwedesiretopointtoactualcasesoftheminexperience，todirectattentiontomoreadvancedgradesforwhichtheyaremereforms。Inthiswaysubjectswillbetreatedofbyanticipationwhichproperlybelongtolaterstagesofdevelopment（e。g。indealingwithnaturalawakingfromsleepwespeakbyanticipationofconsciousness，orindealingwithmentalderangementwemustspeakofintellect）。

WhatMindis§381。

FromourpointofviewmindhasforitspresuppositionNature，ofwhichitisthetruth，andforthatreasonitsabsoluteprius。InthisitstruthNatureisvanished，andmindhasresultedasthe’Idea’

enteredonpossessionofitself。HerethesubjectandobjectoftheIdeaareone—eitheristheintelligentunity，thenotion。Thisidentityisabsolutenegativity—forwhereasinNaturetheintelligentunityhasitsobjectivityperfectbutexternalized，thisself—externalizationhasbeennullifiedandtheunityinthatwaybeenmadeoneandthesamewithitself。Thusatthesametimeitisthisidentityonlysofarasitisareturnoutofnature。

§382。

Forthisreasontheessential，butformallyessential，featureofmindisLiberty：i。e。itisthenotion’sabsolutenegativityorself—identity。Consideredasthisformalaspect，itmaywithdrawitselffromeverythingexternalandfromitsownexternality，itsveryexistence;itcanthussubmittoinfinitepain，thenegationofitsindividualimmediacy：inotherwords，itcankeepitselfaffirmativeinthisnegativityandpossessitsownidentity。Allthisispossiblesolongasitisconsideredinitsabstractself—containeduniversality。

§383。

Thisuniversalityisalsoitsdeterminatesphereofbeing。Havingabeingofitsown，theuniversalisself—particularizing，whilstitstillremainsself—identical。Hencethespecialmodeofmentalbeingis’manifestation’。Thespiritisnotsomeonemodeormeaningwhichfindsutteranceorexternalityonlyinaformdistinctfromitself：itdoesnotmanifestorrevealsomething，butitsverymodeandmeaningisthisrevelation。Andthusinitsmerepossibilitymindisatthesamemomentaninfinite，’absolute’，actuality。

§384。

Revelation，takentomeantherevelationoftheabstractIdea，isanunmediatedtransitiontoNaturewhichcomestobe。Asmindisfree，itsmanifestationistosetforthNatureasitsworld;

butbecauseitisreflection，it，inthussettingforthitsworld，atthesametimepresupposestheworldasanatureindependentlyexisting。Intheintellectualspheretorevealisthustocreateaworldasitsbeing—abeinginwhichthemindprocurestheaffirmationandtruthofitsfreedom。

TheAbsoluteisMind（Spirit）—thisisthesupremedefinitionoftheAbsolute。Tofindthisdefinitionandtograspitsmeaningandburdenwas，wemaysay，theultimatepurposeofalleducationandallphilosophy：itwasthepointtowhichturnedtheimpulseofallreligionandscience：anditisthisimpulsethatmustexplainthehistoryoftheworld。Theword’Mind’（Spirit）

—andsomeglimpseofitsmeaning—wasfoundatanearlyperiod：andthespiritualityofGodisthelessonofChristianity。Itremainsforphilosophyinitsownelementofintelligibleunitytogetholdofwhatwasthusgivenasamentalimage，andwhatimplicitlyistheultimatereality;andthatproblemisnotgenuinely，andbyrationalmethods，solvedsolongaslibertyandintelligibleunityisnotthethemeandthesoulofphilosophy。

Subdivision§385。

ThedevelopmentofMind（Spirit）isinthreestages：

1。Intheformofself—relation：withinitithastheidealtotalityoftheIdea—i。e。ithasbeforeitallthatitsnotioncontains：itsbeingistobeself—containedandfree。ThisisMindSubjective。

2。Intheformofreality：realized，i。e。inaworldproducedandtobeproducedbyit：inthisworldfreedompresentsitselfundertheshapeofnecessity。ThisisMindObjective。

3。Inthatunityofmindasobjectivityandofmindasidealityandconcept，whichessentiallyandactuallyisandforeverproducesitself，mindinitsabsolutetruth。ThisisMindAbsolute。

§386。

ThetwofirstpartsofthedoctrineofMindembracethefinitemind。MindistheinfiniteIdea，andfinitudeheremeansthedisproportionbetweentheconceptandthereality—butwiththequalificationthatitisashadowcastbythemind’sownlight—ashoworillusionwhichthemindimplicitlyimposesasabarriertoitself，inorder，byitsremoval，actuallytorealizeandbecomeconsciousoffreedomasitsverybeing，i。e。tobefullymanifested。Theseveralstepsofthisactivity，oneachofwhich，withtheirsemblanceofbeing，itisthefunctionofthefinitemindtolinger，andthroughwhichithastopass，arestepsinitsliberation。Inthefulltruthofthatliberationisgiventheidentificationofthethreestages—findingaworldpresupposedbeforeus，generatingaworldasourowncreation，andgainingfreedomfromitandinit。Totheinfiniteformofthistruththeshowpurifiesitselftillitbecomesaconsciousnessofit。

ArigidapplicationofthecategoryoffinitudebytheabstractlogicianischieflyseenindealingwithMindandreason：itisheldnotamerematterofstrictlogic，buttreatedalsoasamoralandreligiousconcern，toadheretothepointofviewoffinitude，andthewishtogofurtherisreckonedamarkofaudacity，ifnotofinsanity，ofthought。Whereasinfactsuchamodestyofthought，astreatsthefiniteassomethingaltogetherfixedandabsolute，istheworstofvirtues;andtosticktoapostwhichhasnosoundgroundinitselfisthemostunsoundsortoftheory。ThecategoryoffinitudewasatamuchearlierperiodelucidatedandexplainedatitsplaceintheLogic：anelucidationwhich，asinlogicforthemorespecificthoughstillsimplethought—formsoffinitude，sointherestofphilosophyfortheconcreteforms，hasmerelytoshowthatthefiniteisnot，i。e。isnotthetruth，butmerelyatransitionandanemergencetosomethinghigher。Thisfinitudeofthespheressofarexaminedisthedialecticthatmakesathinghaveitscessationbyanotherandinanother：butSpirit，theintelligentunityandtheimplicitEternal，isitselfjusttheconsummationofthatinternalactbywhichnullityisnullifiedandvanityismadevain。Andso，themodestyalludedtoisaretentionofthisvanity—thefinite—inoppositiontothetrue：itisitselfthereforevanity。Inthecourseofthemind’sdevelopmentweshallseethisvanityappearaswickednessatthatturning—pointatwhichmindhasreacheditsextremeimmersioninitssubjectivityanditsmostcentralcontradiction。

SECTIONONE—MINDSUBJECTIVE

§387。

Mind，ontheidealstageofitsdevelopment，ismindascognitive。Cognition，however，beingtakenherenotasamerelylogicalcategoryoftheIdea（§223），butinthesenseappropriatetotheconcretemind。

Subjectivemindis：

（A）Immediateorimplicit：asoul—theSpiritinNature—theobjecttreatedbyAnthropology。

（B）Mediateorexplicit：stillasidenticalreflectionintoitselfandintootherthings：mindincorrelationorparticularization：consciousness—theobjecttreatedbythePhenomenologyofMind。

（C）Minddefiningitselfinitself，asanindependentsubject—theobjecttreatedbyPsychology。

IntheSoulistheawakingofConsciousness：ConsciousnesssetsitselfupasReason，awakingatoneboundtothesenseofitsrationality：andthisReasonbyitsactivityemancipatesitselftoobjectivityandtheconsciousnessofitsintelligentunity。

Foranintelligibleunityorprincipleofcomprehensioneachmodificationitpresentsisanadvanceofdevelopment：andsoinmindeverycharacterunderwhichitappearsisastageinaprocessofspecificationanddevelopment，astepforwardtowardsitsgoal，inordertomakeitselfinto，andtorealizeinitself，whatitimplicitlyis。Eachstep，again，isitselfsuchaprocess，anditsproductisthatwhatthemindwasimplicitlyatthebeginning（andsofortheobserver）itisforitself—forthespecialform，viz。whichthemindhasinthatstep。Theordinarymethodofpsychologyistonarratewhatthemindorsoulis，whathappenstoit，whatitdoes。Thesoulispresupposedasaready—madeagent，whichdisplayssuchfeaturesasitsactsandutterances，fromwhichwecanlearnwhatitis，whatsortoffacultiesandpowersitpossesses—allwithoutbeingawarethattheactandutteranceofwhatthesoulisreallyinvestsitwiththatcharacterinourconceptionandmakesitreachahigherstageofbeingthanitexplicitlyhadbefore。

Wemust，however，distinguishandkeepapartfromtheprogressheretobestudiedwhatwecalleducationandinstruction。Thesphereofeducationistheindividualsonly：anditsaimistobringtheuniversalmindtoexistinthem。Butinthephilosophictheoryofmind，mindisstudiedasself—instructionandself—educationinveryessence;anditsactsandutterancesarestagesintheprocesswhichbringsitforwardtoitself，linksitinunitywithitself，andsomakesitactualmind。

SECTIONONE：SUBJECTIVESPIRIT

§388。

A。ANTHROPOLOGY

TheSoul（a）ThePhysicalSoul—（b）TheFeelingSoul—（c）TheActualSoulSpirit（Mind）cameintobeingasthetruthofNature。Butnotmerelyisit，assucharesult，tobeheldthetrueandrealfirstofwhatwentbefore：thisbecomingortransitionbearsinthesphereofthenotionthespecialmeaningof’freejudgement’。Mind，thuscomeintobeing，meansthereforethatNatureinitsownselfrealizesitsuntruthandsetsitselfaside：itmeansthatMindpresupposesitselfnolongerastheuniversalitywhichincorporalindividualityisalwaysself—externalized，butasauniversalitywhichinitsconcretionandtotalityisoneandsimple。Atsuchastageitisnotyetmind，butsoul。

§389。

Thesoulisnoseparateimmaterialentity。WhereverthereisNature，thesoulisitsuniversalimmaterialism，itssimple’ideal’life。Soulisthesubstanceor’absolute’basisofalltheparticularizingandindividualizingofmind：itisinthesoulthatmindfindsthematerialonwhichitscharacteriswrought，andthesoulremainsthepervading，identicalidealityofitall。Butasitisstillconceivedthusabstractly，thesoulisonlythesleepofmind—thepassiveofAristotle，whichispotentiallyallthings。

Thequestionoftheimmaterialityofthesoulhasnointerest，exceptwhere，ontheonehand，matterisregardedassomethingtrue，andmindconceivedasathing，ontheother。Butinmoderntimeseventhephysicistshavefoundmattersgrowthinnerintheirhands：theyhavecomeuponimponderablematters，likeheat，light，etc。，towhichtheymightperhapsaddspaceandtime。

These’imponderables’，whichhavelosttheproperty（peculiartomatter）ofgravityand，inasense，eventhecapacityofofferingresistance，havestill，however，asensibleexistenceandoutnessofparttopart;whereasthe’vital’matter，whichmayalsobefoundenumeratedamongthem，notmerelylacksgravity，buteveneveryotheraspectofexistencewhichmightleadustotreatitasmaterial。

ThefactisthatintheIdeaofLifetheself—externalismofnatureisimplicitlyatanend：subjectivityistheverysubstanceandconceptionoflife—withthisproviso，however，thatitsexistenceorobjectivityisstillatthesametimeforfeitedtotheawayofself—externalism。ItisotherwisewithMind。There，intheintelligibleunitywhichexistsasfreedom，asabsolutenegativity，andnotastheimmediateornaturalindividual，theobjectortherealityoftheintelligibleunityistheunityitself;andsotheself—externalism，whichisthefundamentalfeatureofmatter，hasbeencompletelydissipatedandtransmutedintouniversality，orthesubjectiveidealityoftheconceptualunity。Mindistheexistenttruthofmatter—thetruththatmatteritselfhasnotruth。

Acognatequestionisthatofthecommunityofsoulandbody。Thiscommunity（interdependence）wasassumedasafact，andtheonlyproblemwashowtocomprehendit。Theusualanswer，perhaps，wastocallitanincomprehensiblemystery;and，indeed，ifwetakethemtobeabsolutelyantitheticalandabsolutelyindependent，theyareasimpenetrabletoeachotherasonepieceofmattertoanother，eachbeingsupposedtobefoundonlyintheporesoftheother，i。e。

wheretheotherisnot—whenceEpicurus，whenattributingtothegodsaresidenceinthepores，wasconsistentinnotimposingonthemanyconnectionwiththeworld。Asomewhatdifferentanswerhasbeengivenbyallphilosopherssincethisrelationcametobeexpresslydiscussed。

Descartes，Malebranche，Spinoza，andLeibnizhaveallindicatedGodasthisnexus。Theymeantthatthefinitudeofsoulandmatterwereonlyidealandunrealdistinctions;and，soholding，therephilosopherstookGod，not，assooftenisdone，merelyasanotherwordfortheincomprehensible，butratherasthesoletrueidentityoffinitemindandmatter。Buteitherthisidentity，asinthecaseofSpinoza，istooabstract，or，asinthecaseofLeibniz，thoughhisMonadofmonadsbringsthingsintobeing，itdoessoonlybyanactofjudgementorchoice。Hence，withLeibniz，theresultisadistinctionbetweensoulandthecorporeal（ormaterial），andtheidentityisonlylikethecopulaofajudgement，anddoesnotriseordevelopintosystem，intotheabsolutesyllogism。

§390。

TheSoulisatfirst—

（a）Initsimmediatenaturalmode—thenaturalsoul，whichonlyis。

（b）Secondly，itisasoulwhichfeels，asindividualized，entersintocorrelationwithitsimmediatebeing，and，inthemodesofthatbeing，retainsanabstractindependence。

（c）Thirdly，itsimmediatebeing—orcorporeity—ismouldedintoit，andwiththatcorporeityitexistsasactualsoul。

（a）THEPHYSICALSOUL

§391。

Thesouluniversal，described，itmaybe，asananimamundi，aworld—soul，mustnotbefixedonthataccountasasinglesubject;itisrathertheuniversalsubstancewhichhasitsactualtruthonlyinindividualsandsinglesubjects。Thus，whenitpresentsitselfasasinglesoul，itisasinglesoulwhichismerely：itsonlymodesaremodesofnaturallife。Thesehave，sotospeak，behinditsidealityafreeexistence：i。e。theyarenaturalobjectsforconsciousness，butobjectstowhichthesoulassuchdoesnotbehaveastosomethingexternal。Thesefeaturesratherarephysicalqualitiesofwhichitfindsitselfpossessed。

i。PhysicalQualities§392。

（1）Whilestilla’substance’（i。e。aphysicalsoul）themindtakespartinthegeneralplanetarylife，feelsthedifferenceofclimates，thechangesoftheseasons，andtheperiodsoftheday，etc。Thislifeofnatureforthemainshowsitselfonlyinoccasionalstrainordisturbanceofmentaltone。

Inrecenttimesagooddealhasbeensaidofthecosmical，sidereal，andtelluriclifeofman。Insuchasympathywithnaturetheanimalsessentiallylive：theirspecificcharactersandtheirparticularphasesofgrowthdepend，inmanycasescompletely，andalwaysmoreorless，uponit。Inthecaseofmanthesepointsofdependenceloseimportance，justinproportiontohiscivilization，andthemorehiswholeframeofsoulisbaseduponasub—structureofmentalfreedom。Thehistoryoftheworldisnotboundupwithrevolutionsinthesolarsystem，anymorethanthedestiniesofindividualswiththepositionsoftheplanets。

Thedifferenceofclimatehasamoresolidandvigorousinfluence。Buttheresponsetothechangesoftheseasonsandhoursofthedayisfoundonlyinfaintchangesofmood，whichcomeexpresslytotheforeonlyinmorbidstates（includinginsanity）andatperiodswhentheself—consciouslifesuffersdepression。

Innationslessintellectuallyemancipated，whichthereforelivemoreinharmonywithnature，wefindamidtheirsuperstitionsandaberrationsofimbecilityafewrealcasesofsuchsympathy，andonthatfoundationwhatseemstobemarvellouspropheticvisionofcomingconditionsandofeventsarisingtherefrom。Butasmentalfreedomgetsadeeperhold，eventhesefewandslightsusceptibilities，baseduponparticipationinthecommonlifeofnature，disappear。Animalsandplants，onthecontrary，remainforeversubjecttosuchinfluences。

§393。

（2）Accordingtotheconcretedifferencesoftheterrestrialglobe，thegeneralplanetarylifeofthenature—governedmindspecializesitselfandbreaksupintotheseveralnature—governedmindswhich，onthewhole，giveexpressiontothenatureofthegeographicalcontinentsandconstitutethediversitiesofrace。

Thecontrastbetweentheearth’spoles，thelandtowardsthenorthpolebeingmoreaggregatedandpreponderantoversea，whereasinthesouthernhemisphereitrunsoutinsharppoints，widelydistantfromeachother，introducesintothedifferencesofcontinentsafurthermodificationwhichTreviranus（Biology，PartII）hasexhibitedinthecaseofthefloraandfauna。

§394。

Thisdiversitydescendsintospecialities，thatmaybetermedlocalminds—shownintheoutwardmodesoflifeandoccupation，bodilystructureanddisposition，butstillmoreintheinnertendencyandcapacityoftheintellectualandmoralcharacteroftheseveralpeoples。

Backtotheverybeginningsofnationalhistoryweseetheseveralnationseachpossessingapersistenttypeofitsown。

§395。

（3）Thesoulisfurtherde—universalizedintotheindividualizedsubject。Butthissubjectivityishereonlyconsideredasadifferentiationandsinglingoutofthemodeswhichnaturegives;wefinditasthespecialtemperament，talent，character，physiognomy，orotherdispositionandidiosyncrasy，offamiliesorsingleindividuals。

ii。PhysicalAlterations§396。

Takingthesoulasanindividual，wefinditsdiversities，asalterationsinit，theonepermanentsubject，andasstagesinitsdevelopment。Astheyareatoncephysicalandmentaldiversities，amoreconcretedefinitionordescriptionofthemwouldrequireustoanticipateanacquaintancewiththeformedandmaturedmind。

（1）Thefirstoftheseisthenaturallapseoftheagesinman’slife。HebeginswithChildhood—

mindwrappedupinitself。Hisnextstepisthefullydevelopedantithesis，thestrainandstruggleofauniversalitywhichisstillsubjective（asseeninideals，fancies，hopes，ambitions）againsthisimmediateindividuality。Andthatindividualitymarksboththeworldwhich，asitexists，failstomeethisidealrequirements，andthepositionoftheindividualhimself，whoisstillshortofindependenceandnotfullyequippedfortheparthehastoplay（Youth）。Thirdly，weseemaninhistruerelationtohisenvironment，recognizingtheobjectivenecessityandreasonablenessoftheworldashefindsit—aworldnolongerincomplete，butableintheworkwhichitcollectivelyachievestoaffordtheindividualaplaceandasecurityforhisperformance。Byhisshareinthiscollectiveworkhefirstisreallysomebody，gaininganeffectiveexistenceandanobjectivevalue（Manhood）。Lastofallcomesthefinishingtouchtothisunitywithobjectivity：aunitywhich，whileonitsrealistsideitpassesintotheinertiaofdeadeninghabit，onitsidealistsidegainsfreedomfromthelimitedinterestsandentanglementsoftheoutwardpresent（OldAge）。

§397。

（2）Nextwefindtheindividualsubjecttoarealantithesis，leadingittoseekandfinditselfinanotherindividual。This—thesexualrelation—onaphysicalbasis，shows，onitsoneside，subjectivityremaininginaninstinctiveandemotionalharmonyofmorallifeandlove，andnotpushingthesetendenciestoanextremeuniversalphase，inpurposespolitical，scientific，orartistic;

andontheother，showsanactivehalf，wheretheindividualisthevehicleofastruggleofuniversalandobjectiveinterestswiththegivenconditions（bothofhisownexistenceandofthatoftheexternalworld），carryingouttheseuniversalprinciplesintoaunitywiththeworldwhichishisownwork。Thesexualtieacquiresitsmoralandspiritualsignificanceandfunctioninthefamily。

§398。

（3）Whentheindividuality，orself—centralizedbeing，distinguishesitselffromitsmerebeing，thisimmediatejudgementisthewakingofthesoul，whichconfrontsitsself—absorbednaturallife，inthefirstinstance，asonenaturalqualityandstateconfrontsanotherstate，viz。sleep。—Thewakingisnotmerelyfortheobserver，orexternallydistinctfromthesleep：itisitselfthejudgement（primarypartition）oftheindividualsoul—whichisself—existingonlyasitrelatesitsself—existencetoitsmereexistence，distinguishingitselffromitsstillundifferentiateduniversality。Thewakingstateincludesgenerallyallself—consciousandrationalactivityinwhichthemindrealizesitsowndistinctself。—Sleepisaninvigorationofthisactivity—notasamerelynegativerestfromit，butasareturnbackfromtheworldofspecialization，fromdispersionintophaseswhereithasgrownhardandstiff—areturnintothegeneralnatureofsubjectivity，whichisthesubstanceofthosespecializedenergiesandtheirabsolutemaster。

Thedistinctionbetweensleepandwakingisoneofthoseposers，astheymaybecalled，whichareoftenaddressedtophilosophy：—Napoleon，forexample，onavisittotheUniversityofPavia，putthisquestiontotheclassofideology。Thecharacterizationgiveninthesectionisabstract;itprimarilytreatswakingmerelyasanaturalfact，containingthementalelementimplicatebutnotyetasinvestedwithaspecialbeingofitsown。Ifwearetospeakmoreconcretelyofthisdistinction（infundamentalsitremainsthesame），wemusttaketheself—existenceoftheindividualsoulinitshigheraspectsastheEgoofconsciousnessandasintelligentmind。Thedifficultyraisedanentthedistinctionofthetwostatesproperlyarises，onlywhenwealsotakeintoaccountthedreamsinsleepanddescribethesedreams，aswellasthementalrepresentationsinthesoberwakingconsciousnessunderoneandthesametitleofmentalrepresentations。Thussuperficiallyclassifiedasstatesofmentalrepresentationthetwocoincide，becausewehavelostsightofthedifference;andinthecaseofanyassignabledistinctionofwakingconsciousness，wecanalwaysreturntothetrivialremarkthatallthisisnothingmorethanmentalidea。Buttheconcretetheoryofthewakinsoulinitsrealizedbeingviewsitasconsciousnessandintellect：andtheworldofintelligentconsciousnessissomethingquitedifferentfromapictureofmereideasandimages。Thelatterareinthemainonlyexternallyconjoined，inanunintelligentway，bythelawsoftheso—calledAssociationofIdeas;thoughhereandthereofcourselogicalprinciplesmayalsobeoperative。

Butinthewakingstatemanbehavesessentiallyasaconcreteego，anintelligence：andbecauseofthisintelligencehissense—perceptionstandsbeforehimasaconcretetotalityoffeaturesinwhicheachmember，eachpoint，takesupitsplaceasatthesametimedeterminedthroughandwithalltherest。Thusthefactsembodiedinhissensationareauthenticated，notbyhismeresubjectiverepresentationanddistinctionofthefactsassomethingexternalfromtheperson，butbyvirtueoftheconcreteinterconnectioninwhicheachpartstandswithallpartsofthiscomplex。Thewakingstateistheconcreteconsciousnessofthismutualcorroborationofeachsinglefactorofitscontentbyalltheothersinthepictureasperceived。Theconsciousnessofthisinterdependenceneednotbeexplicitanddistinct。Stillthisgeneralsettingtoallsensationsisimplicitlypresentintheconcretefeelingofself。—InordertoseethedifferencebetweendreamingandwakingweneedonlykeepinviewtheKantiandistinctionbetweensubjectivityandobjectivityofmentalrepresentation（thelatterdependingupondeterminationthroughcategories）：remembering，asalreadynoted，thatwhatisactuallypresentinmindneednotbethereforeexplicitlyrealizedinconsciousness，justaslittleastheexaltationoftheintellectualsensetoGodneedstandbeforeconsciousnessintheshapeofproofsofGod’sexistence，although，asbeforeexplained，theseproofsonlyservetoexpressthenetworthandcontentofthatfeeling。

§399。

Sleepandwakingare，primarily，itistrue，notmerealterations，butalternatingconditions（aprogressionininfinitum）。Thisistheirformalandnegativerelationship：butinittheaffirmativerelationshipisalsoinvolved。Intheself—certifiedexistenceofwakingsoulitsmereexistenceisimplicitasan’ideal’factor：thefeatureswhichmakeupitssleepingnature，wheretheyareimplicitlyasintheirsubstance，arefoundbythewakingsoul，initsownself，and，beitnoted，foritself。Thefactthattheseparticulars，thoughasamodeofmindtheyaredistinguishedfromtheself—identityofourself—centredbeing，areyetsimplycontainedinitssimplicity，iswhatwecallsensibility。

§400。

Sensibility（feeling）istheformofthedullstirring，theinarticulatebreathing，ofthespiritthroughitsunconsciousandunintelligentindividuality，whereeverydefinitefeatureisstill’immediate’—neitherspeciallydevelopedinitscontentnorsetindistinctionasobjectivetosubject，buttreatedasbelongingtoitsmostspecial，itsnaturalpeculiarity。Thecontentofsensationisthuslimitedandtransient，belongingasitdoestonatural，immediatebeing—towhatisthereforequalitativeandfinite。

Everythingisinsensation（feeling）：ifyouwill，everythingthatemergesinconsciousintelligenceandinreasonhasitssourceandorigininsensation;forsourceandoriginjustmeansthefirstimmediatemannerinwhichathingappears。Letitnotbeenoughtohaveprinciplesandreligiononlyinthehead：theymustalsobeintheheart，inthefeeling。Whatwemerelyhaveintheheadisinconsciousness，inageneralway：thefactsofitareobjective—setoveragainstconsciousness，sothatasitisputinme（myabstractego）itcanalsobekeptawayandapartfromme（frommyconcretesubjectivity）。Butifputinthefeeling，thefactisamodeofmyindividuality，howevercrudethatindividualitybeinsuchaform：itisthustreatedasmyveryown。Myownissomethinginseparatefromtheactualconcreteself：andthisimmediateunityofthesoulwithitsunderlyingselfinallitsdefinitecontentisjustthisinseparability;which，however，yetfallsshortoftheegoofdevelopedconsciousness，andstillmoreofthefreedomofrationalmind—life。Itiswithaquitedifferentintensityandpermanencythatthewill，theconscience，andthecharacter，areourveryown，thancaneverbetrueoffeelingandofthegroupoffeelings（theheart）：andthisweneednophilosophytotellus。Nodoubtitiscorrecttosaythataboveeverythingtheheartmustbegood。

Butfeelingandheartisnottheformbywhichanythingislegitimatedasreligious，moral，true，just，etc。，andanappealtoheartandfeelingeithermeansnothingormeanssomethingbad。Thisshouldhardlyneedenforcing。Cananyexperiencebemoretritethanthatfeelingsandheartsarealsobad，evil，godless，mean，etc。？Thattheheartisthesourceonlyofsuchfeelingsisstatedinthewords：

’Fromtheheartproceedevilthoughts，murder，adultery，fornication，blasphemy，etc。’Insuchtimeswhen’scientific’theologyandphilosophymaketheheartandfeelingthecriterionofwhatisgood，moral，andreligious，itisnecessarytoremindthemofthesetriteexperiences;justasitisnowadaysnecessarytorepeatthatthinkingisthecharacteristicpropertybywhichmanisdistinguishedfromthebeasts，andthathehasfeelingincommonwiththem。

§401。

Whatthesentientsoulfindswithinitis，ononehand，thenaturallyimmediate，as’ideally’initandmadeitsown。Ontheotherhandandconversely，whatoriginallybelongstothecentralindividuality（whichasfurtherdeepenedandenlargedistheconsciousegoandfreemind）getsthefeaturesofthenaturalcorporeity，andissofelt。Inthiswaywehavetwospheresoffeeling。One，wherewhatatfirstisacorporealaffection（e。g。oftheeyeorofanybodilypartwhatever）ismadefeeling（sensation）bybeingdriveninward，memorizedinthesoul’sself—centredpart。Another，whereaffectionsoriginatinginthemindandbelongingtoit，areinordertobefelt，andtobeasiffound，investedwithcorporeity。Thusthemodeoraffectiongetsaplaceinthesubject：itisfeltinthesoul。Thedetailedspecificationoftheformerbranchofsensibilityisseeninthesystemofthesenses。Buttheotherorinwardlyoriginatedmodesoffeelingnolessnecessarilysystematizethemselves;andtheircorporization，asputinthelivingandconcretelydevelopednaturalbeing，worksitselfout，followingthespecialcharacterofthementalmode，inaspecialsystemofbodilyorgans。

Sensibilityingeneralisthehealthyfellowshipoftheindividualmindinthelifeofitsbodilypart。Thesensesformthesimplesystemofcorporeityspecified。

（a）The’ideal’sideofphysicalthingsbreaksupintotwo—becauseinit，asimmediateandnotyetsubjectiveideality，distinctionappearsasmerevariety—thesensesofdefinitelight，（§317）—andofsound，（§300）。The’real’aspectsimilarlyiswithitsdifferencedouble：

（b）thesensesofsmellandtaste，（§§321，322）;

（c）thesenseofsolidreality，ofheavymatter，ofheat（§303）andshape（§310）。Aroundthecentreofthesentientindividualitythesespecificationsarrangethemselvesmoresimplythanwhentheyaredevelopedinthenaturalcorporeity。

Thesystembywhichtheinternalsensationcomestogiveitselfspecificbodilyformswoulddeservetobetreatedindetailinapeculiarscience—apsychicalphysiology。Somewhatpointingtosuchasystemisimpliedinthefeelingoftheappropriatenessorinappropriatenessofanimmediatesensationtothepersistenttoneofinternalsensibility（thepleasantandunpleasant）：asalsointhedistinctparallelismwhichunderliesthesymbolicalemploymentofsensations，e。g。ofcolours，tones，smells。Butthemostinterestingsideofapsychicalphysiologywouldlieinstudyingnotthemeresympathy，butmoredefinitelythebodilyformadoptedbycertainmentalmodifications，especiallythepassionsoremotions。Weshouldhave，forexample，toexplainthelineofconnectionbywhichangerandcouragearefeltinthebreast，theblood，the’irritable’

system，justasthinkingandmentaloccupationarefeltinthehead，thecentreofthe’sensible’

system。Weshouldwantamoresatisfactoryexplanationthanhithertoofthemostfamilarconnectionsbywhichtears，andvoiceingeneral，withitsvarietiesoflanguage，laughter，sighs，withmanyotherspecializationslyinginthelineofpathognomyandphysiognomy，areformedfromtheirmentalsource。Inphysiologythevisceraandtheorgansaretreatedmerelyaspartssubservienttotheanimalorganism;buttheyformatthesametimeaphysicalsystemfortheexpressionofmentalstates，andinthiswaytheygetquiteanotherinterpretation。

§402。

Sensations，justbecausetheyareimmediateandarefoundexisting，aresingleandtransientaspectsofpsychiclife—alterationsinthesubstantialityofthesoul，setinitsself—centredlife，withwhichthatsubstanceisone。Butthisself—centredbeingisnotmerelyaformalfactorofsensation：

thesoulisvirtuallyareflectedtotalityofsensations—itfeelsinitselfthetotalsubstantialitywhichitvirtuallyis—itisasoulwhichfeels。

Intheusageofordinarylanguage，sensationandfeelingarenotclearlydistinguished：stillwedonotspeakofthesensation—butofthefeeling（sense）ofright，ofself;sentimentality（sensibility）isconnectedwithsensation：wemaythereforesaysensationemphasizesratherthesideofpassivity—thefactthatwefindourselvesfeeling，i。e。theimmediacyofmodeinfeeling—whereasfeelingatthesametimerathernotesthefactthatitisweourselveswhofeel。

（b）THEFEELINGSOUL—（SoulasSentiency）

§403。

Thefeelingorsentientindividualisthesimple’ideality’orsubjectivesideofsensation。Whatithastodo，therefore，istoraiseitssubstantiality，itsmerelyvirtualfilling—up，tothecharacterofsubjectivity，totakepossessionofit，torealizeitsmasteryoveritsown。Assentient，thesoulisnolongeramerenatural，butaninward，individuality：theindividualitywhichinthemerelysubstantialtotalitywasonlyformaltoithastobeliberatedandmadeindependent。

Nowheresomuchasinthecaseofthesoul（andstillmoreofthemind）ifwearetounderstandit，mustthatfeatureof’ideality’bekeptinview，whichrepresentsitasthenegationofthereal，butanegation，wheretherealisputpast，virtuallyretained，althoughitdoesnotexist。Thefeatureisonewithwhichwearefamiliarinregardtoourmentalideasortomemory。Everyindividualisaninfinitetreasuryofsensations，ideas，acquiredlore，thoughts，etc。;andyettheegoisoneanduncompounded，adeepfeaturelesscharacterlessmine，inwhichallthisisstoredup，withoutexisting。ItisonlywhenIcalltomindanidea，thatIbringitoutofthatinteriortoexistencebeforeconsciousness。Sometimes，insickness，ideasandinformation，supposedtohavebeenforgottenyearsago，becauseforsolongtheyhadnotbeenbroughtintoconsciousness，oncemorecometolight。Theywerenotinourpossession，norbysuchreproductionasoccursinsicknessdotheyforthefuturecomeintoourpossession;andyettheywereinusandcontinuetobeinusstill。Thusapersoncanneverknowhowmuchofthingsheoncelearnedhereallyhasinhim，shouldhehaveonceforgottenthem：theybelongnottohisactualityorsubjectivityassuch，butonlytohisimplicitself。Andunderallthesuperstructureofspecializedandinstrumentalconsciousnessthatmaysubsequentlybeaddedtoit，theindividualityalwaysremainsthissingle—souledinnerlife。Atthepresentstagethissinglenessis，primarily，tobedefinedasoneoffeeling—asembracingthecorporealinitself：thusdenyingtheviewthatthisbodyissomethingmaterial，withpartsoutsidepartsandoutsidethesoul。Justasthenumberandvarietyofmentalrepresentationsisnoargumentforanextendedandrealmulteityintheego;sothe’real’outnessofpartsinthebodyhasnotruthforthesentientsoul。Assentient，thesoulischaracterizedasimmediate，andsoasnaturalandcorporeal：buttheoutnessofpartsandsensiblemultiplicityofthiscorporealcountsforthesoul（asitcountsfortheintelligibleunity）notasanythingreal，andthereforenotasabarrier：thesoulisthisintelligibleunityinexistence—theexistentspeculativeprinciple。Thusinthebodyitisonesimple，omnipresentunity。Astotherepresentativefacultythebodyisbutonerepresentation，andtheinfinitevarietyofitsmaterialstructureandorganizationisreducedtothesimplicityofonedefiniteconception：sointhesentientsoul，thecorporeity，andallthatoutnessofpartstopartswhichbelongstoit，isreducedtoideality（thetruthofthenaturalmultiplicity）。Thesoulisvirtuallythetotalityofnature：asanindividualsoulitisamonad：itisitselftheexplicitlyputtotalityofitsparticularworld—thatworldbeingincludedinitandfillingitup;andtothatworlditstandsbutastoitself。

§404。

Asindividual，thesoulisexclusiveandalwaysexclusive：anydifferencethereis，itbringswithinitself。Whatisdifferentiatedfromitisasyetnoexternalobject（asinconsciousness），butonlytheaspectsofitsownsentienttotality，etc。Inthispartition（judgement）ofitselfitisalwayssubject：itsobjectisitssubstance，whichisatthesametimeitspredicate。Thissubstanceisstillthecontentofitsnaturallife，butturnedintothecontentoftheindividualsensation—ladensoul;yetasthesoulisinthatcontentstillparticular，thecontentisitsparticularworld，sofarasthatis，inanimplicitmode，includedintheidealityofthesubject。

Byitself，thisstageofmindisthestageofitsdarkness：itsfeaturesarenotdevelopedtoconsciousandintelligentcontent：sofaritisformalandonlyformal。Itacquiresapeculiarinterestincaseswhereitisasaformandappearsasaspecialstateofmind（§380），towhichthesoul，whichhasalreadyadvancedtoconsciousnessandintelligence，mayagainsinkdown。Butwhenatruerphaseofmindthusexistsinamoresubordinateandabstractone，itimpliesawantofadaptation，whichisdisease。Inthepresentstagewemusttreat，first，oftheabstractpsychicalmodificationsbythemselves，secondly，asmorbidstatesofmind：thelatterbeingonlyexplicablebymeansoftheformer。

（a）Thefeelingsoulinitsimmediacy§405。

i。ThePsychicalTieThoughthesensitiveindividualityisundoubtedlyamonadicindividual，itis，becauseimmediate，notyetasitsself，notatruesubjectreflectedintoitself，andisthereforepassive。Hencetheindividualityofitstrueselfisadifferentsubjectfromit—asubjectwhichmayevenexistasanotherindividual。Bytheself—hoodofthelatterit—asubstance，whichisonlyanon—independentpredicate—isthensetinvibrationandcontrolledwithouttheleastresistanceonitspart。Thisothersubjectbywhichitissocontrolledmaybecalleditsgenius。

Intheordinarycourseofnaturethisistheconditionofthechildinitsmother’swomb：—aconditionneithermerelybodilynormerelymental，butpsychical—acorrelationofsoultosoul。Herearetwoindividuals，yetinundividedpsychicunity：theoneasyetnoself，asyetnothingimpenetrable，incapableofresistance：theotherisitsactuatingsubject，thesingleselfofthetwo。Themotheristhegeniusofthechild;forbygeniuswecommonlymeanthetotalmentalself—hood，asithasexistenceofitsown，andconstitutesthesubjectivesubstantialityofsomeoneelsewhoisonlyexternallytreatedasanindividualandhasonlyanominalindependence。Theunderlyingessenceofthegeniusisthesumtotalofexistence，oflife，andofcharacter，notasamerepossibility，orcapacity，orvirtuality，butasefficiencyandrealizedactivity，asconcretesubjectivity。

Ifwelookonlytothespatialandmaterialaspectsofthechild’sexistenceasanembryoinitsspecialinteguments，andasconnectedwiththemotherbymeansofumbilicalcord，placenta，etc。，allthatispresentedtothesensesandreflectionarecertainanatomicalandphysiologicalfacts—

externalitiesandinstrumentalitiesinthesensibleandmaterialwhichareinsignificantasregardsthemainpoint，thepsychicalrelationship。Whatoughttobenotedasregardsthispsychicaltiearenotmerelythestrikingeffectscommunicatedtoandstampeduponthechildbyviolentemotions，injuries，etc。，ofthemother，butthewholepsychicaljudgement（partition）oftheunderlyingnature，bywhichthefemale（likethemonocotyledonsamongvegetables）cansufferdisruptionintwain，sothatthechildhasnotmerelygotcommunicatedtoit，buthasoriginallyreceivedmorbiddispositionsaswellasotherpredispositionsofshape，temper，character，talent，idiosyncrasies，etc。

Sporadicexamplesandtracesofthismagictieappearelsewhereintherangeofself—possessedconsciouslife，saybetweenfriends，especiallyfemalefriendswithdelicatenerves（atiewhichmaygosofarastoshow’magnetic’phenomena），betweenhusbandandwifeandbetweenmembersofthesamefamily。

Thetotalsensitivityhasitsselfhereinaseparatesubjectivity，which，inthecasecitedofthissentientlifeintheordinarycourseofnature，isvisiblypresentasanotherandadifferentindividual。

Butthissensitivetotalityismeanttoelevateitsself—hoodoutofitselftosubjectivityinoneandthesameindividual：whichisthenitsindwellingconsciousness，self—possessed，intelligent，andreasonable。Forsuchaconsciousnessthemerelysentientlifeservesasanunderlyingandonlyimplicitlyexistentmaterial;andtheself—possessedsubjectivityistherational，self—conscious，controllinggeniusthereof。Butthissensitivenucleusincludesnotmerelythepurelyunconscious，congenitaldispositionandtemperament，butwithinitsenvelopingsimplicityitacquiresandretainsalso（inhabit，astowhichseelater）allfurthertiesandessentialrelationships，fortunes，principles—everythinginshortbelongingtothecharacter，andinwhoseelaborationself—consciousactivityhasmosteffectivelyparticipated。Thesensitivityisthusasoulinwhichthewholementallifeiscondensed。Thetotalindividualunderthisconcentratedaspectisdistinctfromtheexistingandactualplayofhisconsciousness，hissecularideas，developedinterests，inclinations，etc。Ascontrastedwiththislooseraggregateofmeansandmethodsthemoreintensiveformofindividualityistermedthegenius，whosedecisionisultimatewhatevermaybetheshowofreasons，intentions，means，ofwhichthemorepublicconsciousnessissoliberal。Thisconcentratedindividualityalsorevealsitselfundertheaspectofwhatiscalledtheheartandsouloffeeling。A

manissaidtobeheartlessandunfeelingwhenhelooksatthingswithself—possessionandactsaccordingtohispermanentpurposes，betheygreatsubstantialaimsorpettyandunjustinterests：agood—heartedman，ontheotherhand，meansratheronewhoisatthemercyofhisindividualsentiment，evenwhenitisofnarrowrangeandiswhollymadeupofparticularities。Ofsuchgoodnatureorgoodnessofheartitmaybesaidthatitislessthegeniusitselfthantheindulgeregenio。

§406。

ii。RapportThesensitivelife，whenitbecomesaformorstateoftheself—conscious，educated，self—possessedhumanbeingisadisease。Theindividualinsuchamorbidstatestandsindirectcontactwiththeconcretecontentsofhisownself，whilsthekeepshisself—possessedconsciousnessofselfandofthecausalorderofthingsapartasadistinctstateofmind。Thismorbidconditionisseeninmagneticsomnambulismandcognatestates。

Inthissummaryencyclopaedicaccountitisimpossibletosupplyademonstrationofwhattheparagraphstatesasthenatureoftheremarkableconditionproducedchieflybyanimalmagnetism—toshow，inotherwords，thatitisinharmonywiththefacts。Tothatendthephenomena，socomplexintheirnatureandsoverydifferentonefromanother，wouldhavefirstofalltobebroughtundertheirgeneralpointsofview。Thefacts，itmightseem，firstofallcallforverification。

Butsuchaverificationwould，itmustbeadded，besuperfluousforthoseonwhoseaccountitwascalledfor：fortheyfacilitatetheinquiryforthemselvesbydeclaringthenarratives—infinitelynumerousthoughtheybeandaccreditedbytheeducationandcharacterofthewitnesses—tobemeredeceptionandimposture。Theaprioriconceptionsoftheseinquirersaresorootedthatnotestimonycanavailagainstthem，andtheyhaveevendeniedwhattheyhaveseenwiththeirowneyes。Inordertobelieveinthisdepartmentevenwhatone’sowneyeshaveseenandstillmoretounderstandit，thefirstrequisiteisnottobeinbondagetothehardandfastcategoriesofthepracticalintellect。Thechiefpointsonwhichthediscussionturnsmayherebegiven：

（a）Totheconcreteexistenceoftheindividualbelongstheaggregateof。hisfundamentalinterests，boththeessentialandtheparticularempiricaltieswhichconnecthimwithothermenandtheworldatlarge。Thistotalityformshisactuality，inthesensethatitliesinfactimmanentinhim;ithasalreadybeencalledhisgenius。Thisgeniusisnotthefreemindwhichwillsandthinks：theformofsensitivity，inwhichtheindividualhereappearsinnnersed，is，onthecontrary，asurrenderofhisself—possessedintelligentexistence。Thefirstconclusiontowhichtheseconsiderationslead，withreferencetothecontentsofconsciousnessinthesomnambuliststage，isthatitisonlytherangeofhisindividuallymouldedworld（ofhisprivateinterestsandnarrowrelationships）whichappearthere。Scientifictheoriesandphilosophicconceptionsorgeneraltruthsrequireadifferentsoil—

requireanintelligencewhichhasrisenoutoftheinarticulatemassofmeresensitivitytofreeconsciousness。Itisfoolishthereforetoexpectrevelationsaboutthehigherideasfromthesomnambuliststate。

（b）Whereahumanbeing’ssensesandintellectaresound，heisfullyandintelligentlyalivetothatrealityofhiswhichgivesconcretefillingtohisindividuality：butheisawaketoitintheformofinterconnectionbetweenhimselfandthefeaturesofthatrealityconceivedasanexternalandaseparateworld，andheisawarethatthisworldisinitselfalsoacomplexofinterconnectionsofapracticallyintelligiblekind。Inhissubjectiveideasandplanshehasalsobeforehimthiscausallyconnectedschemeofthingshecallshisworldandtheseriesofmeanswhichbringhisideasandhispurposesintoadjustmentwiththeobjectiveexistences，whicharealsomeansandendstoeachother。Atthesametime，thisworldwhichisoutsidehimhasitsthreadsinhimtosuchadegreethatitisthesethreadswhichmakehimwhathereallyis：hetoowouldbecomeextinctiftheseexternalitiesweretodisappear，unlessbytheaidofreligion，subjectivereason，andcharacter，heisinaremarkabledegreeself—supportingandindependentofthem。But，then，inthelattercaseheislesssusceptibleofthepsychicalstateherespokenof。—Asanillustrationofthatidentitywiththesurroundingsmaybenotedtheeffectproducedbythedeathofbelovedrelatives，friends，etc。onthoseleftbehind，sothattheonediesorpinesawaywiththelossoftheother。（ThusCato，afterthedownfalloftheRomanrepublic，couldlivenolonger：hisinnerrealitywasneitherwidernorhigherthanit。）Comparehome—sickness，andthelike。

（c）Butwhenallthatoccupiesthewakingconsciousness，theworldoutsideitanditsrelationshiptothatworld，isunderaveil，andthesoulisthussunkinsleep（inmagneticsleep，incatalepsy，andotherdiseases，forexample，thoseconnectedwithfemaledevelopment，orattheapproachofdeath，etc。），thenthatimmanentactualityoftheindividualremainsthesamesubstantialtotalasbefore，butnowasapurelysensitivelifewithaninwardvisionandaninwardconsciousness。Andbecauseitistheadult，formed，anddevelopedconsciousnesswhichisdegradedintothisstateofsensitivity，itretainsalongwithitscontentacertainnominalself—hood，aformalvisionandawareness，which，however，doesnotgosofarastheconsciousjudgementordiscernmentbywhichitscontents，whenitishealthyandawake，existforitasanoutwardobjectivity。Theindividualisthusamonadwhichisinwardlyawareofitsactuality—ageniuswhichbeholdsitself。

Thecharacteristicpointinsuchknowledgeisthattheverysamefacts（whichforthehealthyconsciousnessareanobjectivepracticalreality，andtoknowwhich，initssobermoods，itneedstheintelligentchainofmeansandconditionsinalltheirrealexpansion）arenowimmediatelyknownandperceivedinthisimmanence。Thisperceptionisasortofclairvoyance;foritisaconsciousnesslivingintheundividedsubstantialityofthegenius，andfindingitselfintheveryheartoftheinterconnection，andsocandispensewiththeseriesofconditions，externalonetoanother，whichleaduptotheresult—conditionswhichcoolreflectionhasinsuccessiontotraverseandinsodoingfeelsthelimitsofitsownexternalindividuality。Butsuchclairvoyance—justbecauseitsdimandturbidvisiondoesnotpresentthefactsinarationalinterconnection—isforthatveryreasonatthemercyofeveryprivatecontingencyoffeelingandfancy，etc。—nottomentionthatforeignsuggestions（seelater）intrudeintoitsvision。Itisthusimpossibletomakeoutwhetherwhattheclairvoyantsreallyseepreponderatesoverwhattheydeceivethemselvesin。—Butitisabsurdtotreatthisvisionarystateasasublimementalphaseandasatruerstate，capableofconveyinggeneraltruths。

（d）Anessentialfeatureofthissensitivity，withitsabsenceofintelligentandvolitionalpersonality，isthis，thatitisastateofpassivity，likethatofthechildinthewomb。Thepatientinthisconditionisaccordinglymade，andcontinuestobe，subjecttothepowerofanotherperson，themagnetizer;sothatwhenthetwoarethusinpsychicalrapport，theselflessindividual，notreallya’person’，hasforhissubjectiveconsciousnesstheconsciousnessoftheother。Thislatterself—possessedindividualisthustheeffectivesubjectivesouloftheformer，andthegeniuswhichmayevensupplyhimwithatrainofideas。Thatthesomnambulistperceivesinhimselftastesandsmellswhicharepresentinthepersonwithwhomhestandsenrapport，andthatheisawareoftheotherinnerideasandpresentperceptionsofthelatterasiftheywerehisown，showsthesubstantialidentitywhichthesoul（whicheveninitsconcretenessisalsotrulyimmaterial）iscapableofholdingwithanother。Whenthesubstanceofbothisthusmadeone，thereisonlyonesubjectivityofconsciousness：thepatienthasasortofindividuality，butitisempty，notonthespot，notactual：andthisnominalselfaccordinglyderivesitswholestockofideasfromthesensationsandideasoftheother，inwhomitsees，smells，tastes，reads，andhears。Itisfurthertobenotedonthispointthatthesomnambulististhusbroughtintorapportwithtwogeniiandatwofoldsetofideas，hisownandthatofthemagnetizer。Butitisimpossibletosaypreciselywhichsensationsandwhichvisionshe，inthisnominalperception，receives，beholds，andbringstoknowledgefromhisowninwardself，andwhichfromthesuggestionsofthepersonwithwhomhestandsinrelation。Thisuncertaintymaybethesourceofmanydeceptions，andaccountsamongotherthingsforthediversitythatinevitablyshowsitselfamongsonmambulistsfromdifferentcountriesandunderrapportwithpersonsofdifferenteducation，asregardstheirviewsonmorbidstatesandthemethodsofcure，ormedicinesforthem，aswellasonscientificandintellectualtopics。

（e）Asinthissensitivesubstantialitythereisnocontrasttoexternalobjectivity，sowithinitselfthesubjectissoentirelyonethatallvarietiesofsensationhavedisappeared，andhence，whentheactivityofthesense—organsisasleep，the’commonsense’，or’generalfeeling’specifiesitselftoseveralfunctions;oneseesandhearswiththefingers，andespeciallywiththepitofthestomach，etc。

Tocomprehendathingmeansinthelanguageofpracticalintelligencetobeabletotracetheseriesofmeansinterveningbetweenaphenomenonandsomeotherexistenceonwhichitdepends—todiscoverwhatiscalledtheordinarycourseofnature，incompliancewiththelawsandrelationsoftheintellect，forexample，causality，reasons，etc。Thepurelysensitivelife，onthecontrary，evenwhenitretainsthatmerenominalconsciousness，asinthemorbidstatealludedto，isjustthisformofimmediacy，withoutanydistinctionsbetweensubjectiveandobjective，betweenintelligentpersonalityandobjectiveworld，andwithouttheaforementionedfinitetiesbetweenthem。Hencetounderstandthisintimateconjunction，which，thoughall—embracing，iswithoutanydefinitepointsofattachment，isimpossible，solongasweassumeindependentpersonalities，independentoneofanotherandoftheobjectiveworldwhichistheircontent—solongasweassumetheabsolutespatialandmaterialexternalityofonepartofbeingtoanother。

（b）Self—feeling（senseofself）

§407。

i。ParticularFeelingThesensitivetotalityis，initscapacityasindividual，essentiallythetendencytodistinguishitselfinitself，andtowakeuptothejudgementinitself，invirtueofwhichithasparticularfeelingsandstandsasasubjectinrespectoftheseaspectsofitself。Thesubjectassuchgivesthesefeelingsaplaceasitsowninitself。Intheseprivateandpersonalsensationsitisimmersed，andatthesametime，becauseofthe’ideality’oftheparticulars，itcombinesitselfinthemwithitselfasasubjectiveunit。Inthiswayitisself—feeling，andissoatthesametimeonlyintheparticularfeeling。