Hegel distinguishes the feeling soul from mere natural individuality.

Evidence

The meaning of this division organizes itself in the process of the soul’s singularization which, from its beginning in the ‘universal’ (understood as ‘the immaterialism of nature’ or ‘simple ideal life’), moves progressively towards self-individuation until it becomes ‘singular self’. From the ‘sleep of spirit’ to the ‘soul as work of art’ the genesis of the individual is accomplished, that individual which, configured as the ‘Man’, finally stands forth in the guise of a statue. — Catherine Malabou, The Future of Hegel, 318 (#expands, via linked claim)

But the gradual formation of the ‘I’ is paradoxically accompanied by a loss of fluidity, leading to ‘ruin and disaster within the conscious spirit’. This crisis results from the fact that the subject, being constituted in a free relation to the self, feels at the same time like ‘an other’, and this tension pushes it into a state of ‘trembling (durchzittern)’. — Catherine Malabou, The Future of Hegel, 348 (#expands, via linked claim)

Categorization

• XREF: connects to: The soul becomes both substance and subject in Hegel’s analysis. — Catherine Malabou, The Future of Hegel: Plasticity,…, 359; For Hegel the birth of the I involves feeling oneself as an other — Catherine Malabou, The Future of Hegel: Plasticity,…, 348; Individual subjectivity emerges through the soul’s progressive self-differentiation from universal nature — Catherine Malabou, The Future of Hegel: Plasticity,…, 318

Broader Connections

• Individual subjectivity emerges through the soul’s progressive self-differentiation from universal nature #expands (0.82) — Catherine Malabou, The Future of Hegel, 318
• For Hegel the birth of the I involves feeling oneself as an other #expands (0.78) — Catherine Malabou, The Future of Hegel, 348