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spirit, self, and self-consciousness.

In this, and in this alone, object and subject, being and knowing, are identical, each involving and supposing the other. In other words, it is a subject which becomes a subject by the act of constructing itself objectively to itself; but which never is an object except for itself, and only so far as by the very same act it becomes a subject. It may be described therefore as a perpetual self-duplication of one and the same power into object and subject, which presuppose each other, and can exist only as antitheses.

SCHOLIUM. If a man be asked how he knows that he is? he can only answer, sum quia sum. But if (the absoluteness of this certainty having been admitted) he be again asked, how he, the individual person, came to be, then in relation to the ground of his existence, not to the ground of his knowledge of that existence, he might reply, sum quia deus est, or still more philosophically, sum quia in deo sum.

But if we elevate our conception to the absolute self, the great eternal I AM, then the principle of being, and of knowledge, of idea, and of reality; the ground of existence, and the ground of the knowledge of existence, are absolutely identical, Sum quia sum;* I am,

It is most worthy of notice, that in the first revelation of himself, not confined to individuals; indeed in the very

because I affirm myself to be; I affirm myself to be, because I am.


If then I know myself only through myself, it is contradictory to require any other predi

first revelation of his absolute being, Jehovah at the same time revealed the fundamental truth of all philosophy, which must either commence with the absolute, or have no fixed commencement; i. e. cease to be philosophy. I cannot but express my regret, that in the equivocal use of the word that, for in that, or because, our admirable version has rendered the passage susceptible of a degraded interpretation in the mind of common readers or hearers, as if it were a mere reproof to an impertinent question, I am what I am, which might be equally affirmed of himself by any existent being.

The Cartesian Cogito, ergo sum is objectionable, because either the Cogito is used extra Gradum, and then it is involved in the sum and is tautological, or it is taken as a particular mode or dignity, and then it is subordinated to the sum as the species to the genus, or rather as a particular modification to the subject modified; and not pre-ordinated as the arguments seem to require. For Cogito is Sum Cogitans. This is clear by the inevidence of the converse. Cogitat ergo est is true, because it is a mere application of the logical rule: Quicquid in genere est, est et in specie. Est (cogitans) ergo est. It is a cherry tree; therefore it is a tree. But, est ergo cogitat, is illogical: for quod est in specie, non necessario in genere est. It may be true. I hold it to be true, that quicquid vere est, est per veram sui affirmationem; but it is a derivative, not an immediate truth. Here then we have, by anticipation the distinction between the conditional finite I (which as known in distinct consciousness by occasion of experience is called by Kant's followers the empirical I) and the absolute I AM, and likewise the dependence or rather the inherence of the former in the latter; in whom "we live, and move, and have our being," as St. Paul divinely asserts, differing widely from the Theists of the mechanic school (as Sir J. Newton, Locke, &c.) who must say from whom we had our being, and with it life and the powers of life.

cate of self, but that of self-consciousness. Only in the self-consciousness of a spirit is there the required identity of object and of representation; for herein consists the essence of a spirit, that it is self-representative. If therefore this be the one only immediate truth, in the certainty of which the reality of our collective knowledge is grounded, it must follow that the spirit in all the objects which it views, views only itself. If this could be proved, the immediate reality of all intuitive knowledge would be assured. It has been shown, that a spirit is that, which is its own object, yet not originally an object, but an absolute subject for which all, itself included, may become an object. It must therefore be an ACT; for every object is, as an object, dead, fixed, incapable in itself of any action, and necessarily finite. Again, the spirit (originally the identity of object and subject) must in some sense dissolve this identity, in order to be conscious of it: fit alter et idem. But this implies an act, and it follows therefore that intelligence or self-consciousness is impossible, except by and in a will. The self-conscious spirit therefore is a will; and freedom must be assumed as a ground of philosophy, and can never be deduced from it.


Whatever in its origin is objective, is likewise as such necessarily finite. Therefore, since the spirit is not originally an object, and as the subject exists in antithesis to an object, the spirit cannot originally be finite. But neither can it be a subject without becoming an object, and as it is originally the identity of both, it can be conceived neither as infinite or finite exclusively, but as the most original union of both. In the existence, in the reconciling, and the recurrence of this contradiction consists the process and mystery of production and life.


This principium commune essendi et cognoscendi, as subsisting in a WILL, or primary ACT of self-duplication, is the mediate or indirect principle of every science; but it is the immediate and direct principle of the ultimate science alone, i. e. of transcendental philosophy alone. For it must be remembered, that all these Theses refer solely to one of the two Polar Sciences, namely, to that which commences with and rigidly confines itself within the subjective, leaving the objective (as far as it is exclusively objective) to natural philosophy, which is its opposite pole. In its very idea therefore as a systematic knowledge of our collective KNOWING, (scientia scientiæ) it in

volves the necessity of some one highest principle of knowing, as at once the source and the accompanying form in all particular acts of intellect and perception. This, it has been shown, can be found only in the act and evolution of self-consciousness. We are not investigating an absolute principium essendi; for then, I admit, many valid objections might be started against our theory; but an absolute principium cognoscendi. The result of both the sciences, or their equatorial point, would be the principle of a total and undivided philosophy, as for prudential reasons, I have chosen to anticipate in the Scholium to Thesis VI. and the note subjoined. In other words, philosophy would pass into religion, and religion become inclusive of philosophy. We begin with the I KNOW MYSELF, in order to end with the absolute I AM. We proceed from the SELF, in order to lose and find all self in GOD.


The transcendental philosopher does not enquire, what ultimate ground of our knowledge there may lie out of our knowing, but what is the last in our knowing itself, beyond which we cannot pass. The principle of our knowing is sought within the sphere of our knowing. It must be something therefore, which can itself be known. It is asserted only,

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