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Man creates his world and establishes his law and logos. In Nietzsche's world, things are values; their truth and realness are upheld by man, the being which sets values. A chaotic will to power has no stability, because stability is induced by man - by the beams of his evaluating light. Man is the will to power, and brings himself to stability in his own world. Physis gives birth to its own logos, which is the falsification of physis, because with logos the world in an instant freezes into rigid values, truths and realities.

Hegel's man is spiritual - he is logical, in the sense of logos-like. Consciousness prevails over Nature. Hegel, like all rationalists, including Kant, and like all empiricists, maintains the supremacy of logos (the subject or the consciousness) over physis (Nature). Each phase in the movement of Spirit is the procedure of togetherness of consciousness (the logos) and non-consciousness (the physis) , both of which are synthetized in the self-consciousness of the Spirit. Self-consciousness means the subordination of physis to logos, comparable to Plato's philosophical standpoint.

Man belongs together intimately with the transcendental, 'unthingly,' or abysmal reality. ' Man is a finite being, just like anything else in the world; he differs, however, from everything else by being related to tota, which are beyond the things. Moreover, only because of his knowledge of tota, the transcendental powers of ideas, can man encounter himself and things, and know that he is and they are. Things depend on man, who alone can proclaim them real. He can do this because he can exceed his own finiteness and reach beyond himself into the infinity of ideas, the tota.

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