In the ethical world, language expresses laws and commands, while in the real world it only expresses suggestions. In these two worlds, language takes essence as its content, while language itself is the form of essence. But now language has its own form as its content, and is valid as language; and the power by which it achieves that which must be achieved lies in speech, in speech itself. Because language is the specific existence of the pure self itself; in language, the individuality of the self-conscious self-existence obtains specific existence as individuality, so that this individuality is his existence. I (ich), as such a pure I, is not there except in language; in any other manifestation it sinks into such a reality, has such a form,
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Prison toilet for sale, its specific existence itself is directly silent; This anderssein of it is withdrawn into itself; and its particular being, as the jetzt, which is self-conscious, is precisely this: when it is there, it is not there, and when it passes away, it is there because of this passing away. Therefore, this passing away itself is directly its persistence; it is its own knowledge of itself, and the self it knows is the universal self that has passed directly into the other self, heard and understood by others. For my performance, please refer to page 206 of the first volume of this book. -Translator The spirit acquires this reality here because the ends it contains as a unity also have directly the stipulation that they are their own realities. Their unity is split into two strict aspects, each of which is the real object of the other and the object excluded from the other. The unity, therefore, appears as a middle term, which is excluded from the reality of the two separate aspects and is different from their reality; it thus has in itself a real object different from the two aspects it contains, and it is in itself for them, that is to say, for them it is something that is there. A mental entity acquires existenz as a mental entity only because it can regard as its two aspects such consciousnesses which both know that this pure self is a directly valid quasi-reality and thus know themselves directly as such only through the medium of this alienation. With the former, the links are purified to know their own category, and thus to become spiritual links; with the latter, the spirit enters a particular being as a spiritual thing. In this way, the spirit is the middle term, which presupposes the two end terms and arises from their specific existence, but it is also the spiritual whole that appears between the two end terms, which splits itself into two end terms, each of which produces its own principle by such contact with the whole. The fact that the two ends are in themselves already sublated and disintegrated produces their unity; and their unity is the provision that unites and interchanges the two, and, indeed,
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