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A Treatise on Self-Consciousness through Reflection
Excerpts from The Ascent of the Self
Author, Dan Comstock with credit to Hegel

Preface:

            There have been many important essays written in the last fifty years in Niman which have sculpted and defined our fair Duchy. The following is an excerpt from "The Ascent of The Self", by the philosopher Tarran Waterford. It has, in many ways, captured and exemplified the common Nimani attitude towards life, living, and self-improvement. Though it borrows highly from many other important books and papers published in the past, it is the first book that has grown highly popular in both noble and commoner circles.

            The publisher has taken great cost to see this paper distributed throughout Avalon. Please read it with an open mind - it is through rational thought and discussion that perhaps we may all settle our differences.

            Kyle Jarford    

            Editor

_________________________________________________

A Treatise on Self-Consciousness through Reflection

Excerpts from The Ascent of the Self

by Prof. Tarran Waterford

Professor of Philosophy at the College of Higher Studies

In the year 603

Niman, Evendarr 

Chapter XVI.

            To be self-conscious, one must be free, and to be truly free, one must be self conscious. It is through these two paths that anyone can attain a symmetry of rationality. The free self, aware of its abilities, is wholly unstoppable.

            By freedom I mean autonomy - the capability to make one's own decisions. This means that no child is free, none who are of feeble mind are free, nor are those controlled by vice and temptation. Only those who stand on their own, financially and intellectually, are fully capable of making their own decisions. The employers are therefore always more free than their workers. The free mind walks without a burden, and thereby the deepest of desires and drives may be realized.

            Self-consciousness, perhaps, is more difficult.

            The most basic and primitive form of consciousness is in knowledge of the other. This sensory informationcomes in constantly through the perceptual organs. It is simple to observe objects, however simply observing them is not effective for the purposes of reason.

            Knowledge of anything external to the spirit in many ways reveals the structure of self-consciousness. Knowledge of X is actually knowledge of the self experiencing X. In this manner, relating to the outside world gives the observer an implicit self-awareness. Therefore knowledge of the other leads to a higher knowledge of the self in relation to the other.

            For example, I observe the inkwell next to my desk as a black form with a tangible shape which my mind defines as an inkwell. Furthermore, to understand what an inkwell is, I must be aware of its characteristics as they are important to me. Being aware of its properties make me aware of my possible applications of those properties. I understand how I can manipulate an inkwell, and what use it may have to me. In this way, I come to know myself only through relation to the Other. If our lives were led completely internally, with no interaction with the outside world, we would have no self-knowledge. We are aware of our status as citizens of the Duchy of Niman because there are people who do not live in Niman. Knowledge of our differences and limitations and abilities can only be gained from observation of the outside world. It is our relation to others that creates the sense of self.

            Influencing the outside world is a higher way of revealing the self. If I am to turn a clay pot, or paint a mural, I can see myself reflected in it. It contains elements of my dedication, style, skill, and essentially, my will. Now I have created an object that not only reflects me, but that others will see and experience some facet of myself.

            Property itself functions in the same way. When I think of myself, I must also be aware of the objects and land I own as a facet of my identity. If a stranger were defining me, he would mention my properties and accomplishments as if they were truly a part of me: "Tarran is a professor of philosophy who also owns a tobacco plantation in the south of Niman. He has two children and two beautiful wives." Our identity is fluid, changing with each object we acquire or lose, and with each of our influences on the world.

            There is one way to fully unfold self-consciousness: the experience of a self-conscious Other. The Other must simultaneously experience you as a self-concious structure. In this way, we realize that our will is unique and furthermore, that there are other wills in opposition to ours. In a single moment of eye contact we learn more about ourselves than a lifetime of observing objects and animals.

            Intelligent consciousness wants to see itself reflected in the world and feel like it has control. We become instinctively uncomfortable when others seem to have more control and influence than us. We have many emotions that come into play when we feel our importance is in jeapordy. Would you voluntarily work at an institution that didn't value your ideas? Would you willingly marry someone who didn't listen to you?

            All rational wills try to see themselves influencing the world, and this often overlaps. It is because of this that when we experience another self-conscious mind, we experience an often unconscious sense of opposition. The fact that there are other wills in the world jeapordizes our control over the world. The more people there are, the less unique we are. To secure self-relational activity, consciousness wants monopoly. To see your will invested in everything, you must say No to other wills.

            The most productive and advanced reaction to another will is not to negate the Other (especially through violence!), but to convert these Other wills to our own. A slave hard at work on my tobacco plantation is carrying out my will. I can sit on my front porch and look out at the field and see my will transforming the world and the world thereby becoming more concordant to my consciousness. Finally, the world reflects me. Finally, I am part of the world.

From Chapter XVII.

            Meanwhile, the slave, the laborer, do they suffer? Perhaps they have lost their freedom and autonomy, but they have gained an amazing internal world. The slave is relieved of the stressful needing to see himself or herself self reflected in the world and can now focus on labor. His actions become his identity, and his identity is part of an organic whole with his owner.

            The slave has few posessions and thereby is relieved of the burden of self-consciousness. The slave sees his work, and thereby his identity all around him. He lives in harmony with his labor, his existence being filled with his work. His interior life becomes rich, and though he may not appreciate it, he is truly the arm of history.

            It is the laborer that builds the castle, it is the enlistee that is the backbone of the army. History is full of leaders and followers - both are neccessary, but we must be aware that one is not necessarily greater than the other. A slave owner has more autonomy than his slaves, but the owner must be aware that his slaves are part of his identity as well. The employer has no power without his laborers.

From Chapter XIX.

            Happiness is not the goal of life. Rather, it is a side-effect of accomplishment that is rarely realized for long, and soon vacates the spirit and is replaced by more desire. Happines and contentment are, however, pleasing. It is because of happiness that we become stagnant, wanting to maintain the status quo, sacrificing for our own good for our own pleasure.

            Many have spoken against Niman in the past. It seems that most of Avalon is against slavery. It seems to me that there is great injustice here. Where Niman flourishes and prospers due to our structure and discipline, people cry against injustice. Yet the Sarr practice necromancy freely in their homeland, the barbarians make war on celestial wizards, Jhivantaine builds itself of the bones of its dead, and even Evendarr City has a quarter that those of common birth are now allowed into. Is this a value for human life? Is this justice?

            We are rideculed and persecuted. And people wonder why most Nimani do not travel outside of Niman; were one a slaver, are we all slavers? And even if we are, brothers and sisters, is it not given the crown's sanction? Those who live in glass houses, Evendarr...

            But it is not our happiness or popularity that we must protect, it is our will. Remember, neighbors, that the real heroes of history are often the underdogs. Just because the majority do not understand our ways it does not mean we are wrong. We must continue to live and die for Niman. We must cultivate the perfect land and become the perfect people. It is only through striving for excellence that one may attain greatness.

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