[p. 281]
|281| Satisfaction itself is nothing other than that the concept and intuition are one; it is therefore totality, living, but formal, precisely because this stage on which it stands is itself a determinate one; so that absolute life both hovers above it and remains something inner; but it remains inner because it is not absolute concept, and thus, as inner life, is not at the same time present under the form of the opposed, the external; and for that very reason it is not absolute intuition, because it is not present for the subject in the relation as such, and so its identity, too, cannot be the absolute one.
A.
The first potency is natural ethical life as intuition; its complete differencelessness, or the being-subsumed of the concept under intuition; thus nature proper.
But the ethical is, in and for itself, according to its essence, a taking-back of difference into itself, reconstruction; identity arises out of difference, is negative in its essence; that it may be this is preceded by there being that which it annihilates. Hence this ethical naturalness, too, is an unveiling, an emergence of the universal against the particular, but in such a way that this emergence is itself wholly a particular one, while the identical, absolute quantity, remains wholly hidden; this intuition is, as such, wholly sunk in the singular feeling; and we shall call this the practical potency.
Its essence is that feeling (not what is called ethical feeling) is something wholly singular and particular, but, as such, divided, a difference which is not to be sublated otherwise than through its negation, that of the division into subjective and objective, which being-sublated is itself a perfect singularity and differenceless identity.
The feeling of division is need; feeling as the being-sublated of division is enjoyment.
The distinguishing character as potency is that feeling is in the particular,
Leave a Reply
You must be logged in to post a comment.