(c) Thirdly, however, within this very condition of spiritual nakedness, and, in despite of it, man secures a freer and more independent position. On the one hand out of the fundamental repose and constancy of God viewed in reference to His Will and the commands which that Will imposes upon humanity, arises the Law; while under another point of view the wholly unambiguous distinction between that which is human and that which is Divine, between the finite and the Absolute, is implied in this type of human exaltation. Therewith the judgment upon good and evil, and the onus of decision in respect to either the one or the other is transferred to the individual soul itself. This relation to the Absolute, and the question it involves as to the fittingness or unfittingness of man over against the same presents, therefore, also an aspect, which applies to the individual himself, his own behaviour and action. In other words we may trace in man's rightful acts and his following of the Law a relation to God which is, side by side with the former one, an affirmative relation, a relation which has to bring generally the external condition of his existence, whether it be positive or negative, weal, enjoyment and satisfaction, or pain, unhappiness and oppression into union with the obedience of his heart or his stubbornness of spirit against the Law, and accept the same in the one case as favour and reward, in the other as trial and punishment.
[67] Des An-und-für-sich-seyenden, i.e., the explicit content of all that is implied in actuality cognized as an object in itself.
[68] According to Hegel the conception of Kant is right in that (a) He makes the Sublime to consist in a relation between the phenomenal fact and something which it is not; and (b) that he lays it down that no mere representation by means of phenomenal form can adequately express it. He is wrong, however, in that he refers the Sublime for its source wholly to the subjective content, i.e., that Nature which is peculiar to ourselves (in uns.)
[69] "Critique of the Judgment," 3rd ed., p. 77.
[70] Parrhesia, i.e., πἀρρἥσια,—speaking freely or beyond ordinary bound.
[71] Den Schenken should be die Schenken, and a few lines below der Kerze should be die Kerze. I omit the Schenken altogether. Of course it is possible der Kerze is Genitive, "in the woe of the taper," and the verb intransitive; but this is very harsh.
[72] This appears to be the meaning of Garechtigkeit.
[73] Sondern so darüber hinausgeht, dass eben nichts als dieses Hinauseyn und Hinausgehen zur Darstellung kommen kann. That is, the art of the Sublime is based essentially on a contradiction, for while it assumes the One substance to be the significance of the external world, it is the truth of that significance that it points to that which transcends externality.
[74] The thought here is not strictly logical. What is associated by symbolism with Unity is the external Other, what is divided by Hebraic conception is the entire content of the Real both in its spiritual and external aspect. But the general sense is sufficiently clear.