There can be no He without a previous Thou.
Much less could an I exist for us, except as it exists during the
suspension of the will, as in dreams; and the nature of brutes may be
best understood, by conceiving them as somnambulists. This is a deep
meditation, though the position is capable of the strictest
proof,--namely, that there can be no I without a Thou, and that a Thou
is only possible by an equation in which I is taken as equal to Thou,
and yet not the same. And this again is only possible by putting them in
opposition as correspondent opposites, or correlatives. In order to
this, a something must be affirmed in the one, which is rejected in the
other, and this something is the will. I do not will to consider myself
as equal to myself, for in the very act of constituting myself 'I', I
take it as the same, and therefore as incapable of comparison, that is,
of any application of the will. If then, I 'minus' the will be the
'thesis'; [2] Thou 'plus' will must be the 'antithesis', but the
equation of Thou with I, by means of a free act, negativing the sameness
in order to establish the equality, is the true definition of
conscience. But as without a Thou there can be no You, so without a You
no They, These or Those; and as all these conjointly form the materials
and subjects of consciousness, and the conditions of experience, it is
evident that the con-science is the root of all consciousness,--'a
fortiori', the precondition of all experience,--and that the conscience
cannot have been in its first revelation deduced from experience.
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