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to reason, but dimly, as the other is also dim. Vision, however, becomes clear in the self, or at least makes an attempt to. The self wants to see clearly. The self is created in the self-consciousness. Perception comes into being when apperception appears in it, or in Schelling’s sense the intellect. (This is critical thinking, which concentrates not only on the object, but on the subject. For the dogmatic, the subject is secondary or is objectified. The dogmatic thinker sees me as an object, as does everyone else. Maybe they even see me as data, which can also take the form of everyday experience.) A dogmatic and schematic person does not like the intellect, because it is remarkably disturbing. It makes you think, and that is very disturbing. It is very comfortable not to think. To be undisturbed in not thinking is heaven itself. Referencing Nietzsche: just let me not stand out! Let me not stand out from the crowd, because that is an extraordinarily dangerous situation to be in. “Vengeance will we use, and insult, against all who are not like us — thus do the tarantula-hearts pledge themselves.” (KSA IV. pp. 128., TSZ p.81.) If lremain dogmatic, then I am the ideal subject (sorry: object) for those who want to use me. And for me, everyone who exists in opposition to this is other. They can even become enemies, depending on what the one controlling the dogmatic wants. Because they always need a leader. “Tt is not the tyrant....” But we have already talked about this. Schelling defines self-consciousness as where the “perceived” is the same as the “perceiver” (this is intellectual perception). Therefore, self-consciousness means a self-reflection within the thought process, which is to say an act, an unconditional free act. “The ability to intuit oneself therein, to discriminate oneself as thinker and as thought, and in so discriminating, again to acknowledge oneself as identical, will be constantly presupposed in what ” follows.” (Schelling 1993. p.24., S.W.1.3.) The moment of self-con
