Jena Philosophy of Spirit

[p. 219]

|219| himself, because he is not for the other, because he is excluded from being by the other; but the other – the family – is calmly, unconcernedly for itself. The excluded one violates the possession of the other; he puts into it his excluded being for himself, his mine; he spoils something in it, – annihilating, like that of desire, in order to give himself his feeling of self, but not his empty feeling of self, rather positing his self in another self, in the knowing of another; – the activity is directed not at the negative, the thing, but at the self-knowing of the other. A difference is thereby posited in the knowing of the other, who posited one only in the existence of the other. He is thereby likewise roused; he is divided within himself, and his excluding from being has turned over into an excluding of knowing; he comes to the consciousness that he did something quite other than he meant; his meaning was the pure relating of his being to itself, his unconcerned being for himself. – Thus roused, both stand against one another, – and indeed the second as offender, the first as the offended; for the latter did not mean the former in his taking possession – the former, however, offended; he meant him; what he annihilated was not the thing’s own form, but the form of labour or the doing of the other. That the excluded one restored himself therefore brings about not the equality of both, but rather a new inequality; – equality, in that both have now posited themselves in the thing; but the higher inequality of the positing of the one in the being-for-itself of the other; – the first posited himself in the ownerless thing, the other in the possessed one. –

This inequality is to be sublated; but it must already be sublated in itself, and the doing of both is only that this comes to be for both. The sublating of the excluding has already happened; both are outside themselves. Both are a knowing, are object to themselves; each is conscious of himself in the other, as something sublated, it is true, but the positivity likewise stands on the side of each one; each wills to count for the other; it is each one’s purpose to intuit himself in the other;⁷¹⁾ each is the syllogism

71) In the margin: each is outside himself

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