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against ideology, becomes that which is most untrue: the denial of ideality into the
proclamation of an ideal sphere.
Pure Activity and Genesis 201-202
Its determination as activity immanently compels the transition of the philosophy of the
Spirit to its other. Since Kant, idealism could not escape this, not even Hegel s. Through
activity however the Spirit has a share in the genesis, which annoys idealism as
something which contaminates it. The Spirit as activity is, as the philosophers keep
repeating, a becoming; hence not, something they put still greater stress on, chôris
[Greek: separately] from history. According to its simple concept its activity is
intratemporal, historical; a becoming as well as what has become, in which becoming
accumulates. Just like time, whose most general conception requires something temporal,
no activity is without a substrate, without the activator and without that on which it is
exerted. In the idea of absolute activity lies hidden only, what is supposed to be done
there; the pure noêsis noêseôs [Greek: thinking of thinking] is the shamefaced belief,
neutralized into metaphysics, in the divine creator. The idealistic doctrine of the absolute
would like to absorb theological transcendence as process, to bring it to an immanence
which tolerates no absolute, nothing independent from ontic conditions. It is perhaps the
most profound inconsistency of idealism, that it must on the one hand carry out
secularization to the extreme, in order not to sacrifice its claim to the totality, on the other
hand however can express its phantom of the absolute, the totality, solely in theological
categories. Torn from religion, they become devoid of essence and are not fulfilled in that
experience of consciousness , which they are now delivered over to. The activity of the
Spirit, once humanized, can be attributed to noone and nothing else but living beings.
This infiltrates even the concept, which overshoots all naturalism the furthest, that of the
subjectivity as the synthetic unity of apperception, with the moment of nature. Solely
insofar as it is also the not-I, does the I relate to the not-I, does something, and would
itself be the doing of the thinking. Thinking breaks the supremacy of thought over its
other in second reflection, because it is always already the other in itself. That is why the
highest abstraktum [the abstract, the abstract concept] of all activity, the transcendental
function, affords no preponderance [Vorrang] over the factical genesis. No ontological
abyss yawns between the moment of reality in it and the activity of real subjects; hence
none between the Spirit and labor. Indeed this latter is not exhausted, as the assembling
of something preconceived which was not yet factical, in what is in existence there
[Daseiendem]; the Spirit is so little to be leveled down to existence as this latter to the
former. Yet the not existing moment in the Spirit is so interwoven with existence, that to
neatly pick it out would be so much as to concretize and falsify it. The controversy over
the priority of Spirit and body proceeds pre-dialectically. It drags on further the question
concerning a first. It almost aims Hylozoistically at an archê [Greek: beginning, origin],
ontological according to the form, though the answer may sound materialistic in terms of
content. Both, body and Spirit, are abstractions of their experience, their radical
difference something posited. They reflect the historically achieved self-consciousness
of the Spirit and its renunciation of what it negated, for the sake of its own identity.
Everything intellectual is modified corporeal impulse, and such modification, the
qualitative recoil into that which not merely is. Stress [Drang], according to Schelling s
insight*10*, is the precursor of Spirit.
Suffering Physical 202-204
The presumed basic facts of consciousness are anything but. In the dimension of pleasure
and displeasure, the bodily reaches deep into them. All pain and all negativity, the motor
of dialectical thought, are the many times over mediated, sometimes become
unrecognizable form of the physical, just as all happiness aims at sensual fulfillment and
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