[p. 209]
|209| . This movement of the syllogism is posited through this, that each is in itself what the other is. The one, the universal, is singularity, the knowing self; likewise the singular is the universal, for it is relating to itself. But it has to come to be for them. Or this sameness a knowing of it.
α) The drive comes to the intuiting of itself – it has returned into itself in that satisfaction, it has likewise become knowing of what it is – The simple return into itself, knowing, is just as much in the sundering (syllogism) the middle. – Drive outside itself – in the other, simple self, and knows it as self-standing extreme; likewise knowing knows its essence in the other – tension in the drive, self-standingness of both. β) Sublating of both in themselves; precisely therein is each equal to the other, wherein it is opposed to it, or the other, that whereby the other is for it, is itself. Precisely in that each knows itself in the other, it has renounced itself. Love.
(Knowing53) is precisely this double sense; each is equal to the other in that wherein it [has] opposed itself to it. Its distinguishing itself from the other is therefore its equating itself with it;) and it is cognition precisely in this, that it is itself this knowing, that for it, for itself, its opposition turns round into equality, or this, that it knows how it intuits itself in the other as itself; to cognise means precisely to know the objective in its objectivity as self, comprehended content, concept which is object.
53) In the margin: They are for one another in the form of knowing; each is self-standing; not yet cognition of what this being other amounts to; they are in themselves the same; – this in-itself passing over into being-for-itself is their movement.
This cognition is only cognition of the characters; or both had not yet determined themselves
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