Jena Philosophy of Spirit

[p. 218]

|218| but by contract, i.e. that precisely this immediate taking of possession does not take place, that there is no excluding in itself, but recognition. Excluding in itself is rather what is not rightful, what is not to take place, for the excluded is not present in it as actual consciousness, nor do I conduct myself in it towards such a consciousness.

Recognition is therefore the first thing that must come to be. Or the individuals are love, this being-recognised without opposition of the will, in which each would be the whole syllogism, in which they enter only as characters, not as free wills. Such a thing has to come to be. What they are in themselves has to come to be for them. – Their being for one another is the beginning of this. –

They⁷⁰⁾ are thus α) such an individual as has excluded from its possession, and the other, which has become for itself, the excluded one. They are thus themselves immediate for one another. The syllogism is that each knows its essence not in the other, like character, but its essence in itself, or he is for himself, but the one as excluded from being, the other as excluding. They are so opposed and for one another that the one rather finds itself as essence, as being, negated by the other; but if he is not for the first, he is on the other hand for himself.

70) In the margin: His substance, his subsistence is thing, which this whole possesses for itself, – in the significance of this singular whole; he only has as yet, not yet property

The movement therefore does not begin here with the positive, with knowing oneself in the other and thereby intuiting the self-negating of the other; but on the contrary with not knowing oneself in it, and rather seeing its being-for-itself of the other in the other. The syllogism therefore begins with the self-standingness of the being-for-itself of the extremes, or with its being for the other that they are self-standing. And indeed first from the one side, that of the excluded, for he is for

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