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Or, at theological level: 1. the Word; 2. the Body; 3. that in which the two are united. In the Christian sense, this person is Christ, he who is both divine (Word) and human (Body), both perfect and imperfect, infinite and finite, eternal and temporal. He dies and is resurrected. His death is the most human thing, for only a human can die, and his resurrection is proof of his divine (infinite, eternal, perfect) nature. Neither is the human who is an individual different: they are perfect and imperfect at the same time. Of course, Jesus is also the Son of Man - and the Son of God. Without these three moves, we cannot talk about the individual, the intelligence or the self, and only the self, the individual, can be free, and that is what is really at stake. One who is ready think, doubt, ask questions, and accept risk independently is an individual. The rest are just “objects.” Or “tools.” The succession of moves in Hegelian philosophy, narrowing it down to logic, goes as follows: However, self-consciousness is in fact the reflection out of the being of the sensuous and perceived world and is essentially the return from out of otherness. As self-consciousness, it is movement, but while self-consciousness only distinguishes itself from itself as itself, that difference as an otherness is, to itself, immediately sublated. There simply is no difference, and self-consciousness is only the motionless tautology of “I am I.” While, to itself, the difference does not also have the shape of being, it is not self-consciousness. (PoS. p.103.) The move of self-consciousness repeats that which takes place in the consciousness when this knowledge is given existing status. Thus, the difference in the self-consciousness ceases, which is to say, , however, what has now emerged is something which did not
