14. The finite will as, in respect of its form, though only its form, the self-reflecting, independent, and infinite ego (see Paragraph 5), stands over its content, i.e. its various impulses, and also over the further separate ways in which these are actualized and satisfied. At the same time, since it is infinite in form only, it is tied to this content (see Paragraphs 6 and II) as to the specific determinations of its nature and its external actuality; though since it is indeterminate, it is not tied to this or that specific content. From the point of view of the ego reflected into itself, this content is only a possible one, i.e. it may be mine or it may not; and the ego similarly is the possibility of determining myself to this or to something else, of choosing between these specific determinations, which at this point I regard as external to me.


6 Responses to “Introduction-14”

  1. arybudhi Says:

    Again, in fundamentalist views, our willing is free but suspiciously always in questioning of its ethical motives. The questioning of our free will while forging in with God’s will is the act of true muslim rationality. It is the ethical motive of God’s will that should be determined our objective rather than just willing and thinking for merely actualization or satisfaction of our impulse, desire, or inclination.

  2. P Says:

    Ego is that which lets you determine what you are or not, choosing between specific determinations. It is part of the form of the finite will. Where as it s content, is its various impulses and and the ways in which they are actualized. Content is finite but indeterminate, where as form, the ego is infinite. What this implies will be revealed in the succeeding maxims.

  3. Anu Says:

    As described in the previous paragraph, the immediate or finite will is limited by its content. However, it possesses the form – with respect to the form it is the self-reflecting, independent and infinite ego. However, since the form is infinite and the content not so, the will is tied to the content since it is infinite in form only. Since the content of the will is not infinite, from the point of view of the infinite will, or the ego reflected into itself, the content at this stage is indeterminate and regards its determinations vis-à-vis the external world as external to itself. This is the limitation of the finite will.

  4. avishek Says:

    For Hegel, ego is based on a certainty that manifests as a determining agent, which puts into doubt the sense of self-certainty. Instead of denial, the ego here shelters itself through repetition of the original totality, but not quite the same. The result is a duplicitous reproduction of itself — ‘ego reflected into itself’: a metonymic transformation of the given totality — that invokes an ‘externality’ in order to hide itself. (see, my next response)

  5. Nalini Says:

    The ego seems to have a fluid identity. What is external is also determined by the ego at any given point of time. So the ego is both infinite as well as finite.

  6. Udayakumar Says:

    The finite will is the right bearer over which the infinite ego stands. Ego faces a problem here that it gets reflected into itself; and the content of this reflection is only a singular possibility. This again puts the ego and its relation to what is external to it in a crisis. Therefore the will, the protagonist, the right bearer, has to undergo the problem that the infinite ego posits against the will

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