THE UNITY OF IDENTITY AND DIFFERENCE AS THE ...

possibilities involved in articulation stem, at least in part, from the relational nature of
consciousness phenomena, from the fact that such phenomena exist as a complex relation
between what they are and what they (consciously) take themselves to be.
Specifically, the conscious articulation of conceptual structures leads to greater
diversification or complexity, on the one hand, and also to a higher degree of unity, on
the other hand. In the terms discussed in Section 2.4 of Chapter Two, consciousness
makes mental entities truer than natural entities. In comparison with natural entities,
consciousness allows mental entities to combine a higher degree of complexity in a more
developed form of unity. In Quote 3, Hegel makes the synthesizing capacity of
consciousness clear. The process of conscious articulation leads to greater unity. In
terms of action – i.e. in the specifically practical sphere – consciousness leads to a greater
unity and coherence of our desires, instincts, emotions, etc. Prior to the development of
conscious articulation, Hegel describes spirit – i.e. mental life – as “enmeshed in the
bonds of its categories and broken up into an infinitely varied material.” Latter on in
Quote 3, he continues this theme: “As impulses the categories are only instinctively
active. At first they enter consciousness separately and so are variable and mutually
confusing.” In both of these passages, the term “categories” simply refers to the
conceptual structures or rules imbedded in instinctive actions, impulses, desires, etc.
Hegel makes two points about the relation of mind to these categories in their instinctual
form. First, at this level, mind is captive to these conceptual structures. It does not
employ and shape the various implicit rules of its affective and active life towards its own
ultimate considered ends, but rather it is blindly torn in different directions by these
197