798

[R Srivatsan]

798.  The last shape of spirit is that of the concrete situation whereby the beautiful soul as it confesses its difference, is forgiven by the community.  Where is the shape of this confession and forgiveness situated?  One, it is situated in actuality as a reflection of what in Revealed Religion is represented as Christ's god-becoming-man (thus moving away from the abstract universal of God the Father), his crucifixion in the community, and his return to god, thus evoking in the community a holy spirit.  Here, at this final stage, it is individualization, the moving apart and withdrawal as a beautiful soul and a return to community.  This community is not the abstract community that was referenced when this pattern of consciousness was first discussed at the end of the Spirit section.  This community is the historical community of Christianity as a Revealed Religion.

The difference between the religious representation and the happening with the beautiful soul is that with the latter, it is not a mystical reunion of some other privileged Subject with an Object in some unreachable location, for which the unhappy consciousness pines away.  It is rather the rational, fully conscious reunion with a historical community here and now.

Thus resurrection is not of an Other Man, but of the self itself -- This totality is the movement of the concept:  and since the movement occurs through the concept's comprehension of the structure of evil and good, this is the movement of absolute knowing.  How is this so?  It is important to see the identity-in-difference between the individual (beautiful soul, critic, skeptic) and the community.  That is, the individuation, or the separation of the subject from substance is the self-movement of the universal -- it is the movement of the organic drive of concept.  In this separation, there are two perspectives to the truth -- one, the individual perceives the universal truth of the whole, and two, the universal comprehends (through the individual) the particular truth of the concrete situation.  Because of this identity-in-difference, the Objective Truth is not simply something the individual is certain about.  It is the rather structure of this certainty itself and the individual's insight or certainty is the Truth.

In religion, one was certain based on faith regarding the truth which was beyond us.  In absolute knowing in the concrete form of reconciliation, there is full and present knowledge of the truth of reconciliation.  

Thus, the concept is actual; it is an objective structure of the individual who has rebelled and come back.  One remembers that if Spirit is the whole, and spiritual substance was the community which had not yet articulated itself, the formation of the individual is a kind of amoebic fission, whereby the individual is able to look at the whole from which she emerged and which she finds reflected in herself. This fission is the drive of the organic concept -- the thought of spirit, and this thought of spirit is reflected in the thought of the individual.  In other words, the thought of the individual is the truth, and since it is produced in consciousness objectively, it is knowledge that in its very structure is true -- it is (the goal and end point of) science.

Srivats

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R Srivatsan
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There is only one solution if old age is not to be an absurd parody of our former life, and that is to go on pursuing ends that give our existence a meaning – devotion to individuals, to groups or to causes, social, political, intellectual or creative work … in old age we should wish still to have passions strong enough to prevent us turning in on ourselves. One’s life has value so long as one attributes value to the life of others, by means of love, friendship, indignation, compassion. - Simone de Beauvoir