This direct recognition of the self as a subject empowers it for the first time with an identity. The subjective will's empowerment with identity places it as the sole provider for its self-judgments (p75 107); it becomes for-itself. Hegel's description of processes within morality by the subjective will such as the particular will's, willing of the universal. Hegel could simply end the discussion with that note if the particular's willing was not merely an ought-to-be. This willing is an ought-to-be' because it is derived from a completely subjective determination of a will within particular situations. At this stage, the will has the possibility within its self-determination to choose the good, but subjectivity leaves ample room for a counterpart. The good is defined as "the absolute end of the will- (p79 114). If the particular will acts in accordance with the good; "it is the Idea as the unity of the concept of the will with the particular will- (p86 129). The dialectical progression seen here is the need of the arbitrary will to choose to will the universal; unifying the concept with the particular will. The particular will, lacking objectivity and thus content, could just as easily choose a mirage of the good. "Man is therefore evil by a conjunction between his natural or undeveloped character and his reflection into himself- (p93 139). How can morality and particular subjective individuality ever solve this dilemma?.
As the sole determinate force of itself, the subjective will owns and therefore takes responsibility of its actions, but this does not remedy complete self-destruction. Acknowledgement of the problematic situation created by subjectivity to either the good or evil is what "distinguishes from the unreasoning animal- (p93 139); pushing man into a conflict between being a subjective individual whereby what ought-to-be becomes determinate. Man has to make the move towards ethical life because "the will should not rest at that level and cling to the particular- (p93 139).
