Hence, he argues, the share of the load, S, that a representation must bear is inversely proportional to its vivacity: \(1/i\), where "\(i\)" signifies vivacity (SW V: 285 6; SW IV: 371).[25] Earlier, we hypothesized a and b to stand in full opposition, where \(a \gt b\) (SW V: 288, ff).. Hence \(S = b\), and S distributes itself over representations a and b.
"Consciousness", then, just is "the totality of coincident representing", and the representations at play in the arena of awareness make out the "state of mind" (SW V: 294; cf. SW IV: 372, §130).
Elsewhere, Mill insists that charities make beneficiaries dependent on benefactors in ways that compromise their autonomy and independence (PPE V.xi.13; SW 330).
Now, again, unity is the principle by which the unification of certain representations might be explained (cf. SW V: 307).
Herbart treats of the topics dealt with here and in 3.7.2 in PsW, II (SW VI): Ch. 4 (§§117, ff)., "Von den ersten Spuren des sogenannten obern Erkenntnißvermögens". 57.
Again, following Weiss's notation at Weiss 1928: 78; cf. SW V: 288.
This early approach to establishing an idealistic monism and thereby vindicating a Fichte-inspired dynamic version of ontological idealism was in turn given up by Schelling a couple of years later in the second edition of the Ideas and criticized by him as providing a basis only for what he now calls "relative idealism" (IP 52; SW 1, 163).
Schelling's new conception, which underlies what came to be known as his "System of Identity" (Identitätssystem), takes reality to be a dynamic whole which he describes as the "undivorced" (ungeschieden) or undifferentiated unity of the absolute-ideal or subjectivity and the absolute-real or objectivity in an "eternal act of cognition" (IP 47; SW 1, 157).
A materialist cultural history would restore to the experience of works a sense of both of these changing sets of conditions (before and after), and the conflicts between them, in an engagement "originary for every present", since "[i]t is the present that polarizes the event into fore- and after-history" (SW 3, 261 2; AP, [N7a, 8], 471).
"A revolutionary chance in the fight for the oppressed past" is compared to "the sign of a messianic arrest of happening" (SW 4, 396 7).
