¶ … Spirit" that explains paragraphs 484 to 490. Your aim should be to identify the philosophical question or problem that the section under question raises, explain it, and address its significance to the broader portion of the text in which it appears, to the text as a whole, or to other themes raised in the course.
There are two parts to the individual will (or to free will):
these are the duties that are universal where free will is joined to reason and certain necessities are imposed that are applied not only to self but also to self-effecting others. In a larger sense, it refers to all the conditions of existence, the 'ought to' standards that are imposed on the self
Usage - This is seen in the realm of 'Manners' where the self-will adopts aspects that Hegel calls 'temper and habit' (486)
Liberty comes from the purposive will realizing its intention and from single will being integrated with rational will (i.e. reason). This then shows a universal characteristic (achieves universality) and becomes Law. When, however, it focuses on habit and practicality of will instead of on its rationality and single will remains divided from Reason Hegel calls this implementation of the will 'Usage'. Rights and duties are synonymous. Subjective existence sees a difference. It is only objective will that distinguishes.
The subjective realm, in other words, has 'rights (individual rights). In the phenomenal world, and in the larger more objective scheme, rights become duties since they require / obligate each other to uphold; others have to respect my 'right'. (As regards the subjective, it is only I who has to respect my right). The symbiosis of rights with duties has Hegel conclude that "he who has no rights has no duties and vice versa" (486, p.106)
Hegel categorizes the free will into two parts. It is:
1. Essentially the ego, the self, the person. In this way it is the right of the subjective will and the morality of the particular self.
2. It is also the element of others, such as family, community, government -- belongs to the larger whole and then it is the ethics of actual life in family, civil society, and state. It is duty. (487, p. 107)
People can gain their personhood or feelings of themselves through their possessions (called 'mine') but these things are external to the self. Mind, Hegel, sees as an individuality but this I individuality is also dependent on external aspects for identification. All of this is called 'property'.
The Mind too, or self-identification gains its identity from relation to and recognition from other people. Mind, therefore, is dependent on others (490, p.108)
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