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for "two to become one." Is it reconciliation that can put an end to
contradictions? In one sense, it is definitely one of its forms. After
all, death in the ordinary sense is called reconciliation, and people
wish for the dead to “rest in peace.” Whether this is accepted or not,
who knows? One thing is certain: “we go our ways - I to die, and you
to live. Which is better God only knows.” This is what Socrates says
after his death sentence. (Plato 1999.42.a.) Let’s think about that!
The same thing happens in human consciousness: knowledge
is created when distinction is created. This is what the “Ur-teil”
(judgement’’), “Ur-Teilung” relationship refers to. With this idea,
the intellectual intuition (intellektuelle Anschauung is placed above
consciousness, as it contains within itself not only the act of separa¬
tion but also the act of reunification, the act of self-consciousness.
“How can I say,” writes Hélderlin, “I without self-consciousness?
Yet how is self-consciousness possible?” (Hölderlin 2000. p.53.)
Only by recognizing that which is the same as me in the thing that
which has been divided from me.
The primary task of philosophy, again following in the footsteps
of Kant, is to distinguish between the various forms of judgment,
and ít should be added at once that the Ich ist Ich judgment is not
analytical, but synthetic, since “I” as a subject and “I” as the predi¬
cate of that subject have entirely different meanings. They are what
we judge and what the judgment itself is, subject and object; or in
judgment: subject and claim. The primary question is: where is
the point where the subject and object are one without mediation,
how and where does the separation takes place, and finally, how
can the separated be made one again?
The act of separation takes place in consciousness (BewuS&t-sein;
literally: known existence), which by definition implies separation
16 See CPR. Introduction IV. Analytic and synthetic judgement.