(_a_) Spirit as Spirit[133] is no doubt always subjectivity, that is ideal knowledge of the Self, the Ego. This Ego can, however, separate itself from everything that constitutes, whether in knowledge, volition, conception, feeling, action, or achievement, the _universal_ and eternal content of Spirit, and can concentrate its hold on that aspect of _individual_ experience which is unique and contingent. It is then _subjectivity as such_ which we have before us, which has let go the truly objective content of Spirit, and is self-related formally, and without content. In the case of self-satisfaction, for example, I can no doubt view myself from a certain standpoint in an entirely objective way and remain satisfied with myself on account of moral action. I do, however, as thus self-satisfied, already withdraw myself from the content of such action. I separate myself as a distinct person, as this particular Ego, from the universality of Spirit, in order to compare myself with it. The sense of unison of myself with myself through this comparison produces this self-satisfaction, in which this determinate Ego, as this core of unity, rejoices in itself. No doubt this personal Ego is involved in all that a man knows, wills, or carries out; but it makes an immense difference whether, in-dealing with knowledge and action, the matter of concern is the man's own unique Ego, or that in which the essential content of consciousness consists; whether, in other words, a man sinks himself and his self-identity in this content, or lives in the unbroken seclusion of his subjective personality.
(_α_) In this exaltation over what is substantive[134] the subjective life passes into the abstract and disrupt world of personal inclination, the caprice and contingency of emotions and impulses, owing to which, in the changes to which it is subject in particular acts and undertakings, it grows dependent upon particular circumstances as they happen to arise, and is unable generally to dispense with this association with something else. In such a condition of dependence the individual life is nothing but _finite_ subjectivity as contrasted with a real spirituality. And if this personal state essentially persists through the volition and knowledge which characterizes it in this contradiction of its conscious life, it can only further become involved--to put on one side the mere emptiness of its imaginings and self-conceits--in the deformity of character and its evil passions, in crime and moral offence, in malice, cruelty, obstinacy, envy, pride, insolence, and every other kind of the reverse side of human nature and its insubstantial finiteness.