[p. 224]
|224| becomes disease; but it has only momentary, vanishing existence. Here desire is. To the I as abstract being-for-itself its inorganic nature stands opposed, likewise as existing; it relates negatively to it, and [as] unity of both sublates it; but in such a way that it first forms it, intuits it as its self, its own form, and thus likewise consumes itself.81) Existence, the range of natural needs, is in the element of being in general a multitude of needs; the things that serve their satisfaction are worked up; their universal inner possibility posited as outer, as form. But this working up is itself something manifold; it is the making itself into a thing on the part of consciousness. But in the element of universality it is such that it becomes an abstract labouring. – The needs are many. To take this multiplicity up into the I, to work it, is the abstraction of the universal images; but a self-moving forming. The I that is for itself is abstract; but it is labouring; its labouring is just as abstract. – Need in general is analysed into its many sides; the abstract in its movement is being-for-itself, doing, labouring. – Because labour is done only for need as abstract being-for-itself, labour too is done only abstractly; this is the concept, the truth of desire, which exists here.82) Each singular,
81) In the margin: α) immediate I of labour α) immediate movement of doing, which is not taken up into knowing; its labour has the character of abstraction. Does not labour as a singular, more concrete – totality of needs
82) In the margin: As his concept is, so is his labouring; satisfaction of all the needs of the singular is not how he becomes object to himself in his existence, which is produced by him. Universal labour division of labour, – saving – 10 can make as many pins as 100;
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