[115] "_Ueber Anmuth und Würde_," "Of Grace and Dignity," a work of Schiller that appeared in 1793. [116] "_Gesinnungen._" [117] The Baccalaureus' speech in Faust (Part 2) "Die Welt, sie war nicht, eh' ich sie erschuf," etc., appears to be a parody of Fichte's ideas in this aspect. [118] I think the order of the German must be a misprint. "_So ist nichts an und für sich und in sich selbst werthvoll betrachtet._" [119] "_An und für sich seyende._" [120] The three points are, (i.) The I is abstract. (ii.) Everything is a semblance for it. (iii.) Its own acts, even, are a semblance. [121] Not literal. "_Das alles an sich setzende und auflösende Ich._" [122] _Formal_ freedom is detachment from everything, or the (apparent) capacity of alternatives; it is opposed to _real_ freedom, which is identification of one's-self with something that is capable of satisfying one. [123] "_Genialität_:" the character or state of mind in which genius is dominant--here, the mere self-enjoyment of genius. [124] "_Selbstgenuss._" I do not think it means self-indulgence, but the above-described enjoyment of reposing in the superiority of the ego. [125] "_Eitelkeit_," also = "conceit;" which is the other side of this attitude. Hegel uses it on purpose. [126] "_Eitle._" [127] "_Sehnsuchtigkeit._" [128] "_Krankhafte Schönseligkeit._" _Schönseligkeit_ seems to be really a word formed like _Redselig_, etc., but to be given an equivocating reference to "_Schöne Seele_," which I have rendered in the next sentence by "saintly soul." [129] "_Eitlen_," "_Eitelkeit._" [130] This recurring phrase may be used etymologically, as a reminiscence of the Platonic [Greek: plêrousthai]. [131] _Haltung_: "bearing" in general, and more especially _the_ bearing of one who bears himself nobly by reason of a principle. [132] See Scherer, Eng. Transl., ii. 248. [133] It is natural for a reader to ask in _what_ person or subject God is conceived to have reality. On this see below, p. 165. It appears certain to me that Hegel, when he writes thus, is referring to the self-consciousness of individual human beings as constituting, and reflecting on, an ideal unity between them. This may seem to put a non-natural meaning on the term "person" or "subject," as if the common element of a number of intelligences could be a single person. It is obvious that the question hinges on the degree in which a unity that is not sensuous but ideal can be effective and actual. I can only say here, that the more we consider the nature of ideal unity the higher we shall rate its capabilities. See Prefatory Essay, p. xiv. [134] _Fackeldistel_ = "Torch thistle," a plant of the genus _Cereus_, Nat. Order _Cactaceæ_. [135] Or "as spirit and in spirit." [136] The idea of art.