All of this opens up within the Church; for sensuousness in general is not restrained and

cultivated in it by the understanding; it has become free, but only in a crude and savage manner.
On the other hand, the virtue of the Church, in negating sensuousness, is only abstractly
negative; it does not know how to be ethical in this [sensuous] context, and therefore simply flees,
renounces, and lacks vitality in the actual world [in der Wirklichkeit].7 (199).

Sensuousness is pursued in that we strive for our desires whch fall within the template of
the church things like miracles or heaven we have the illusion of intellectual freedom, to
recognize things as they are.

Luthers simple doctrine is that the This, infinite subjectivity i.e. true spirituality or Christ is in
no way present and actual in an external fashion; on the contrary, as something wholly spiritual, it
is attained only through reconciliation with God in faith and in enjoyment.9 (200)

This reconciliation of Church and state has arisen immediateIy and of its own accord [fu `r
sich]. There is as yet no reconstruction of the state, the system of right, etc., for thought
still has to discover what is right in itself. The laws of freedom first had to develop into a
system of what is right in and for itself.23 After the Reformation, the spirit does not appear at
once in this complete state [Vollen- dung], for the Reformation is initially confined to immediate
changes, as, for example, the dissolution of monasteries, bishoprics, etc. Gods reconciliation
with the world was initially still in abstract form, and had not yet developed into a system of the
ethical world. (204)

This reconciliation should first take place within the subject as such, in its conscious sensibility
[Empfindung]; the subject should assure itself that the spirit resides within it, that in the
language of the Church its heart has been broken and divine grace has become manifest within
it. Human beings are by nature not what they ought to be; they arrive at truth only by a
process of transformation.24 (204).


Because there is neither an 'essence' that gender ex- presses or externalizes nor an objective
ideal to which gender aspires; because gender is not a fact, the various acts of gender creates
the idea of gender, and without those acts, there would be no gender at all. Judith Butler, 522
From Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist
Theory