The real unity of the individual is therefore the unity of the species,and, on the contrary, the unity of the species is the real unity ofthe individual; for the species is the totality of the human beings.
The unity of the individuals, in turn, is not the abstract unity of theindividuals, separate and independent, as is the case with theBuddhistic conception of the Buddha-mind, but the unity of the speciesin the sense that they are human beings.
Thus, by the unity of the ego, the unity of the group is given. Andhere the unity of the group and the unity of the individual man are ofthe same order, since the one originates in the other; the socialunity rests upon the unity of the ego; the latter, in turn, restupon the later belonging of the individual to the group. It is therewhere we can see how profoundly the idea of the group is connectedwith the idea of humanity, and, conversely, how much the idea ofhumankind is connected with that of the group.
If for the individuals all is individual, for the individualsnothing is individual; and, if for the individual nothing isindividual, for the collectivity all is individual; the unity of theindividual is, therefore, the unity of the species.
Furthermore, like any other unity, the unity of the ego presupposes theexclusion of what is foreign, and it follows that this unity can growonly in the presence of the stranger; and when it does not exist, ithas to be created in an act of imagination, which does not consist ofan intellectual calculation, but of a change in the composition of theconsciousness. The more the ego is developed, the more it is filledwith impressions, the more it is self-obtained. It has to be abase and a stranger in order to be a whole.
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