[p. 211]
|211| consciousness, which lives in a spiritual world as the true one, which now approaches its actuality, and in this has a presentiment of it as present; friendship is only in common work, and falls into the period of the becoming of the ethical essence – softening of Herculean virtue, Theseus and Pirithous, Orestes and Pylades.
Love55) likewise immediately becomes objective to itself; movement enters into it; it is satisfied, the unity of the extremes which was previously the drive; this56) satisfied love; distinguished from the characters is the third, the engendered. – The unity sunders itself into such as are indifferent towards the middle;57) they are different beings.
55) In the margin: God is love, in that he is the spiritual essence, great cognition, cognition of cognition.
56) In the margin: the North American savages kill their parents, we do the same.
57) In the margin: sundering of love into the extremes that are, whose middle steps over against them as an abstract being, in which each makes its love representable for the other – itself into otherness, into thing; – labour for the other, likewise abiding satisfaction of desire. The thing receives the meaning of love.
Satisfied love first becomes objective to itself in such a way that this third is something other than the extremes, or love is otherness, immediate thinghood, in which love does not immediately cognise itself, but it is for the sake of an other (as the tool does not have activity in itself;) – or both cognise their mutual love through mutual service, mediated by a third which is the thing; it is means, and means of love; and indeed, as the tool is abiding labour, so this third is also a universal; it is the lasting, abiding possibility of their existence. – They, as indifferent extremes, are; this being, since it is being of the extreme, is a vanishing one – as middle, as unity, it is universal. It is a family possession, as
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