subject-object-ivity, this return of knowledge upon itself, is what I mean by the term “I,” when I deliberately attach a definite meaning to it.
Spirit. Thus it is in the identity of subject and object that thy nature as an intelligence consists?
I. Yes.
Spirit. Canst thou then comprehend the possibility of thy becoming conscious of this identity, which is neither subject nor object, but which lies at the foundation of both, and out of which both arise?
I. By no means. It is the condition of all my consciousness, that the conscious being, and what he is conscious of, appear distinct and separate. I cannot even conceive of any other consciousness. In the very act of recognising myself, I recognise myself as subject and object, both however being immediately bound up with each other.
Spirit. Canst thou become conscious of the moment in which this incomprehensible one separated itself into these two?
I. How can I, since my consciousness first becomes possible in and through their separation,—since it is my consciousness itself that thus separates them? Beyond consciousness itself there is no consciousness.
Spirit. It is this separation, then, that thou necessarily recognisest in becoming conscious of thyself? In this thy very original being consists?
I. So it is.
Spirit. And on what then is it founded?
I. I am intelligence, and have consciousness in myself. This separation is the condition and result of consciousness. It has its foundation, therefore, in myself, like consciousness.
