“The subject must distinguish itself through opposition from the rational being, which it has assumed outside of itself. The subject has posited itself as one, which contains in itself the last ground of something that is in it, (for this is the condition of Egohood, or of Rationality generally;) but it has also posited a being outside of itself, as the last ground of this something in it. It is to have the power of distinguishing itself from this other being; and this is, under our presupposition, possible only, if the subject can distinguish in that given something how far the ground of this something lies in itself and how far it lies outside of itself.”

— Johann Gottlieb Fichte

Source: The Science of Rights 1796, P. 63

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Johann Gottlieb Fichte 102

German philosopher 1762–1814

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“Spirit, on the contrary, may be defined as that which has its center in itself. It has not a unity outside itself, but has already found it; it exists in and with itself. Matter has its essence out of itself; Spirit is self-contained existence (Bei-sich-selbst-seyn). Now this is Freedom, exactly. For if I am dependent, my being is referred to something else which I am not; I cannot exist independently of something external. I am free, on the contrary, when my existence depends upon myself. This self-contained existence of Spirit is none other than self-consciousness consciousness of one's own being. Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self-consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially.”

Georg Wilhelm Friedrich Hegel book Lectures on the Philosophy of History

Lectures on the History of History Vol 1 p. 18 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: The nature of Spirit may be understood by a glance at its direct opposite Matter. As the essence of Matter is Gravity, so, on the other hand, we may affirm that the substance, the essence of Spirit is Freedom. All will readily assent to the doctrine that Spirit, among other properties, is also endowed with Freedom; but philosophy teaches that all the qualities of Spirit exist only through Freedom; that all are but means for attaining Freedom; that all seek and produce this and this alone. It is a result of speculative Philosophy, that Freedom is the sole truth of Spirit. Matter possesses gravity in virtue of its tendency towards a central point. It is essentially composite; consisting of parts that exclude each other. It seeks its Unity; and therefore exhibits itself as self- destructive, as verging towards its opposite [an indivisible point]. If it could attain this, it would be Matter no longer, it would have perished. It strives after the realization of its Idea; for in Unity it exists ideally. Spirit, on the contrary, may be defined as that which has its center in itself. It has not a unity outside itself, but has already found it; it exists in and with itself. Matter has its essence out of itself; Spirit is self-contained existence (Bei-sich-selbst-seyn). Now this is Freedom, exactly. For if I am dependent, my being is referred to something else which I am not; I cannot exist independently of something external. I am free, on the contrary, when my existence depends upon myself. This self-contained existence of Spirit is none other than self-consciousness consciousness of one's own being. Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self-consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially.

“If beings are grasped as will to power, the “should” which is supposed to hang suspended over them, against which they might be measured, becomes superfluous. If life itself is will to power, it is itself the ground, principium, of valuation. Then a “should” does not determine being. Being determines a “should.” “When we talk of values we are speaking under the inspiration or optics of life: life itself compels us to set up values; life itself values through us whenever we posit values.””

Martin Heidegger (1889–1976) German philosopher

VIII, 89

p. 32
Nietzsche (1961)

“Treating a being as an end in itself means respecting the value of what makes it such an end. After we see that this value resides in rational nature, we see it implies that, at least in general, rational beings should not be subjected to deception or coercion. Instead, we should seek to harmonize our strivings with those of other rational beings toward their ends.”

Allen W. Wood (1942) academic

Kantian Ethics (2008)

“I then arrived at the certainty that it was necessary to posit that mathematics writes that which, of being itself, is pronounceable in the field of a pure theory of the Multiple. The entire history of rational thought appeared to me to be illuminated once one assumed the hypothesis that mathematics, far from being a game without object, draws the exceptional severity of its law from being bound to support the discourse of ontology.”

Alain Badiou (1937) French writer and philosopher

Introduction
Being and Event (1988)

“As the nature of the universal has given to every rational being all the powers that it has, so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purpose as it may have designed.”

Marcus Aurelius book Meditations

VIII, 35
Meditations (c. 121–180 AD), Book VIII

“Since its Parmenidean organization, ontology has built the portico of its ruined temple out of the following experience: what presents itself is essentially multiple; what presents itself is essentially one. The reciprocity of the one and being is certainly the inaugural axiom of philosophy - Leibniz formulation is excellent; 'What is not a being is not a being - yet it is also its impasse; an impasse in which the revolving doors of Plato's Parmenides introduce us to the singular joy of never seeing the moment of conclusion arrive. For if being is one, then one must posit that what is not one, the multiple, is not. But this is unacceptable for thought because what is presented is multiple and one cannot see how there could be an access to being outside all presentation. If presentation is not, does it still make sense to designate what presents (itself) as being? On the other hand, if presentation is, then the multiple necessarily is.”

Alain Badiou (1937) French writer and philosopher

Meditation One: The One and the Multiple: a priori conditions of any possible ontology
Being and Event (1988)

“Of being itself all we can positively say is: being is ineffable.”

Abraham Joshua Heschel (1907–1972) Polish-American Conservative Judaism Rabbi

Source: Who Is Man? (1965), Ch. 5
Context: In our reflection we must go back to where we stand in awe before sheer being, faced with the marvel of the moment. The world is not just here. It shocks us into amazement.
Of being itself all we can positively say is: being is ineffable. The heart of being confronts me as enigmatic, incompatible with my categories, sheer mystery. My power of probing is easily exhausted, my words fade, but what I sense is not emptiness but inexhaustible abundance, ineffable abundance. What I face I cannot utter or phrase in language. But the richness of my facing the abundance of being endows me with marvelous reward: a sense of the ineffable.

“Leibniz … envisioned real possibility in terms rooted in axiological considerations of evaluative optimality. To be sure, it is clear that one cannot just optimize. … One has to optimize something, some feature or aspect of things. And if this factor is to be something that is qualified, be accepted as self-validating and self-sustaining, then the clearly most promising candidate would seem to be intelligence itself. … The value at issue here with "being for the best" is a matter of being so as intelligent creatures see it—that is from the vantage point of intelligence itself. Assuredly, no intelligent being would prefer an alternative that is inferior in this regard. And so, for an intelligent being—a rational creature—intelligence itself must figure high on the scale of values.”

Nicholas Rescher (1928) American philosopher

"Issues of Ultimate Explanation," in On Certainty and Other Philosophical Essays on Cognition (2011), Section 7, "Noophelia is the Crux," pp. 79-80

“Knowledge begins with practice, and theoretical knowledge, which is acquired through practice, must then return to practice. The active function of knowledge manifests itself not only in the active leap from perceptual to rational knowledge, but - and this is more important - it must manifest itself in the leap from rational knowledge to revolutionary practice.”

Mao Zedong (1893–1976) Chairman of the Central Committee of the Communist Party of China

On Practice (1937)

“Love expresses a need for sacrifice each unity must lose itself in some other which exceeds it. In erotic frenzy the being is led to tear itself apart and lose itself.”

Georges Bataille (1897–1962) French intellectual and literary figure

Visions of Excess: Selected Writings 1927-1939

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Johann Gottlieb Fichte 102

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