[p. 213]
|213| Towards the begotten individual this movement, as conscious, is the becoming of its being-for-itself, education;60) but according to its essence it is in general the sublating of love.
60) In the margin: it is immediate spiritual substance; it intuits it as its essence, but as something alien, in which it does not yet have its self; – it serves, it is not individuality, that which is for itself; but its serving is doing; through doing it makes the substance its own; the movement adds the moment of the self – (A wheel that has been driven retains the movement in it for a while, although it is no longer driven) but I the concept, itself the movement; it moves through another, turns this into self-movement, and this conversely into otherness, the I’s becoming-objective, and being-for-itself, and indeed not as the abstract one of desire, but as a whole that has issued from the whole, from love. Two wholes now stand opposed to one another – It is character, which it has become through mediation, through serving, against the substance, against the whole; – is therefore no longer natural character, but has left its natural existence; the determinateness of the will is sublated. Actuality of love;
The family is concluded in these moments α) of love, as natural, begetting of children β) self-conscious love, conscious feeling and disposition and the language of these γ) common labour, and acquisition, mutual service and care δ) education – No single one can be made the whole purpose.
Love has become object to itself, and this object a being-for-itself; no longer character, but it has the whole simple essence in itself; each is [the] spiritual recognising itself, which knows itself. The family as a whole has stepped over against another whole closed within itself, or there are complete, free individualities for one another; or there is here for the first time a being proper for spirit, in that it is a self-conscious being-for-itself.
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