[p. 291]
|291| sexes that they are wholly in it, so that it [is] absolutely real and itself for itself individual and real. The feeling is realised in that it is the absolute indifference of the natural beings, so that in it there is no one-sidedness, no lack of any circumstance; their unity is therefore immediately real, and because by nature itself they are real and separated, and cannot sublate their individuality, the reality of their unity is likewise a being of its own, real, and an individual; in this perfectly individualised and realised feeling the parents intuit their unity as reality; they are it themselves, and it is their visible identity and middle, born forth out of them; the real rationality of nature, wherein the difference of the sexes is completely effaced, and both are in absolute unity; living substance.
β) intuition subsumed under the concept is the middle in difference, or it is solely the form in which the real middle lies, while the substance is dead matter; the middle as such is wholly external according to the difference of the concept; the inner is pure empty quantity. This middle is the tool. Because in it the form or the concept is the dominant, it is torn away from nature, to which the middle of sexual love belongs, and is in ideality, as belonging to the concept; or the absolute reality which is present according to the essence of the concept. In the concept the identity is unfilled, empty; it shows only the extremes annihilating themselves; here the annihilation is checked, the emptiness is real, and the extremes are likewise fixed. On one side it is subjective, in the power of the labouring subject, and wholly determined by it, prepared and worked upon; on the other, objective, directed against the object of labour. Through this middle the subject sublates the immediacy of annihilating, for labour, as an annihilating of intuition, is just as much an annihilation of the subject, a negation, something positing mere quantitativeness in it; hand and spirit become dulled by it; i.e. they themselves take on the nature of the negative and formless, just as, on the other side (for the negative, the difference, is twofold), labour is an absolutely singular subjective thing. In the tool the subject makes a middle between itself and the object, and this middle is the real rationality of labour; for that labour
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