[p. 288]
|288| The taming of animals, considered subjectively, is a more manifold need, but insofar as they are means, they cannot yet be considered here, for that would not be a subsumption of the concept under intuition, not the respect of living labour; – this is an associating of them for movement and strength, and the joyfulness of this augmentation is first of all the respect which belongs here.
γγ) the absolute identity of both potencies is that the concept of the first be one with the identity of the second, or be absolute concept; intelligence. Labour subsumed under this intuition is one-sided subsuming insofar as through it this subsuming itself is sublated; it is totality, precisely because the separated subsuming of the first and second potency is here posited at once; the human being is potency, universality, for the other, but the other likewise, and so his reality, his own peculiar being, makes the acting upon him into a reception into indifference, and he is now the universal against the first; and culture is this absolute alternation in the absolute concept, wherein each, being subject and universal absolutely at once, immediately makes his particularity into universality, and, in the wavering, in the momentary positing as potency, precisely posits himself as universal, and thereby has this being-potency, and universality unmediated in the same, against himself, and thus himself becomes a particular. The ideal determination of the other is objective, but in such a way that this objectivity immediately also posits itself subjectively, and becomes cause; for in order that something be potency for the other, it must not merely be universality and indifference in relation to it, but be so as that which is for itself, posited, or a truly absolutely universal; and this is intelligence in the highest degree; in precisely the same respect a universal as it is a particular, both unmediated and absolutely one; whereas plant and animal are so in different respects.
That he is the identity of the first two potencies is the concept of this relation, but as totality it is itself under the form of the three potencies.
א) as feeling or as pure identity; according to it the object is determined as one that is desired; but here the living is not to be determined through working upon it; it is to be something absolutely living, and its reality, its [being] for itself, is to be absolutely so determined as that which is desired, i.e. through
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