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“The ability of an object to constitute itself as a subject is thus defined, in the first instance, by the objective context provided by the genus; that is, the capacity or incapacity of an object to constitute itself as an individual subject depends first and foremost on the kind of thing the object is. For mechanical, chemical, and externally purposive objects, the power of the genus is determined essentially as violence insofar as these objects cannot constitute themselves as subjects through a predicate due to their very nature as defined by their genus. For example, a rock, qua rock, can be determined through a predicate externally - by means of external impact from other objects and forces (it can be crushed or cracked into pieces) or by means of human definition and conceptualization (this rock is igneous and that one is sedimentary) - but is cannot determine itself through a predicate and constitute itself as a subject by means of its own activity. The power of the objet to constitute itself as a subject is necessarily defined in relation to its essential Gattung-predicate, a predicate that manifests the power of violence insofar as the object is unable to constitute itself as a subject by means of this very same predicate.
The third characteristic, finally, is that power as violence directs itself against individuality. In specifying that it is only in the presence of the freedom of self-consciousness that the power of the genus can be determined as fate, Hegel writes the following: 'Only self-consciousness has fate in the strict sense, because it is free, and therefore in the individuality of its 'I' it absolutely exists in and for itself and can oppose itself to its objective universality and alienate itself from it'. Individuality is thus defined as an existence in and for itself that can stand opposed to and be in contradiction with its objective universality or genus, while continuing to manifest the genus's power as identical with its own self-relation. Without the ability to oppose its genus, the ability to be self-alienated with respect to its genus, the object is not, strictly speaking, an individual (it remains a mere particular, a token of its type entirely interchangeable with other tokens of the same type). Individuality is therefore not only the power of the object to constitute itself as a subject through its predicate, but moreover, this power of self-constitution is essentially also the power to oppose, contradict, and transform the genus by means of the genus's own power as manifest in the determinateness of an individual.”
― Karen Ng, Hegel's Concept of Life: Self-Consciousness, Freedom, Logic