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happen in these previous relationships, namely, a certainty that is equal to its truth, for certainty is, to itself, its object, and consciousness is, to itself, the true.” (Ibid) Self-consciousness is thus an act of self-identification with itself, whose insight and action is the already-mentioned the intellectual perception. None of this is an achieved, received, closed, and final state, but is rather a process characterized by constant dynamism. In this process, two sides oppose each other: the real and the ideal, objective-subjective, restricting and unrestricted. The tension of these sides implicates the inner struggle of the inner sides of a human. Froma global perspective, of course, this process does not only take place at the abstract, generalized level, but can be traced throughout history in the schema of everything. This is because these moments are representative of each period, and philosophy itself becomes the story of self-consciousness. Narcissus is far from having self-consciousness and thus a self as a result of which we could perceive him perceived as an individual. This is because the individual is the same found in the other. Narcissus, however, is a radical rejection of the other. As such, he is far from being free. The unfortunate young man wanders, longing for cognition, but unable to receive it. Because there is no one else (no other) to get it from. He does not realize that the other proceeds from him, and he could become a real being by the other. Thus the shadow of existence remains. The history of self-consciousness plays a special role in Hegelian philosophy. At the level of absolute knowledge, we are talking about a special experience becoming real. The spirit achieves absolute knowledge by stepping beyond each of the phenomenal layers of cognition and, at the same time, reaches the experience that the self-reflection or self-immersion of the spirit is technically a immersion into the night of self-consciousness; but at the same time
