  While Schopenhauer refers to a kind of self-consciousness that remains in the experience of the beautiful, the fact that (1) one is somehow freeing one’s intellect from the service of the will, and (2) one’s perception is no longer in the service of the individual’s will are not themselves present to mind in his account of the beautiful.  However, in experience of the sublime, these two additional elements of self-consciousness—consciousness of liberating oneself and consciousness of having been liberated from the will and its cares—are present, and these instances of second-order consciousness are accompanied by the feeling of “exaltation” [Erhebung] above the will [über den Willen] (WWR I, 233). The pleasure of exaltation is thus tied to the felt recognition of the subject’s power to detach from the pressures of his or her individual will, and is resonant of the Kantian account of the sublime, with its felt recognition of one’s rational-moral vocation and freedom (for a fuller account of this interpretation see Shapshay 2012; for competing accounts of the Schopenhauerian sublime see Neill, 2003 &amp; 2011; Vandenabeele 2003 &amp; 2015; Janaway 1996; Young 1987; Wicks 2008; Vasalou 2013).