Die abstrakte Identität mit sich ist noch keine Lebendigkeit, sondern daß das Positive an sich selbst die Negativität ist, dadurch geht es außer sich und setzt sich in Veränderung. Etwas ist also lebendig, nur insofern es den Widerspruch in sich enthält, und zwar diese Kraft ist, den Widerspruch in sich zu fassen und auszuhalten. Wenn aber ein Existierendes nicht in seiner positiven Bestimmung zugleich über seine negative überzugreifen und eine in der anderen festzuhalten, den Widerspruch nicht in ihm selbst zu haben vermag, so ist es nicht die lebendige Einheit selbst, nicht Grund, sondern geht in dem Widerspruche zugrunde.
'Absolute freedom' is here literally absolute in the etymological sense of absolvere: releasing, letting go. Schelling was the first to criticize this move as illegitimate: after Hegel completed the circle of the logical self development of the Notion, and being aware that the whole of this development took place in the abstract medium of thought, he had somehow to make the passage back to real life - however, since there were no categories in his logic to accomplish this passage, he had to resort to terms like 'decision' (the Idea 'decides' to release Nature from itself), terms which are not categories of logic, but of the will and practical life. This critique clearly misses the way the act of releasing the other is thoroughly immanent to the dialectical process, is its conclusive moment, the sign of the conclusion of a dialectical circle. Is this not the Hegelian version of Gelassenheit?
But this determination has not issued from a process ofbecoming, nor is it a transition, as when above, the subjective Notion in its totality becomes objectivity, and the subjective end becomes life. On the contrary, the pure Idea in which the determinateness or reality of the Notion is itself raised into Notion, is an absolute liberation for which there is no longer any immediate determination that is not equally posited and itself Notion; in this freedom, therefore, no transition takes place; the simple being to which the Idea determines itself remains perfectly transparent to it and is the Notion that, in its determination, abides with itself The passage is therefore to be understood here rather in this manner, that the Idea freely releases itselfin its absolute self-assurance and inner poise. By reason ofthis freedom, the form ofits determinateness is also utterly free - the externality of space and time existing absolutely on its own account without the moment of subjectivity.l] Hegel repeatedly insist's here on this 'absolute liberation' being thoroughly different from the standard dialectical 'transition'. But how? The suspicion lurks that Hegel's 'absolute liberation' relies on the absolute mediation of all otherness: I set the Other free only after I have completely internalized it . . .