[p. 310]
|310| particularity is made indifferent only in relation to lower particularities; and these indifferences are themselves in turn particularities. None of them, therefore, is at all absolute; each can be sublated; the indifference, the absolute totality of each potency, is not in itself; it lies under the form, which is what subsumes. The sublation of the determinacies must be the absolute one, the taking up of all determinacies into absolute universality. This taking up is the absolute and positive, but it is also merely negative; just as the absolute form expressed itself in what preceded as the subsistence of the opposition, so it expresses itself in its opposite, or in the being-annihilated of the opposition. But this being-annihilated is either purely negative, and then it is dialectical, the cognition of ideality, and the real sublating of determinacy; the negative is not fixed, is not in opposition, and so it is in the absolute; absolute ethical life raises itself above determinacy by sublating it, but in such a way that it unites it with its opposite in something higher, and thus does not in truth let it subsist and posit it only with negative significance; rather, through the perfect identity with its opposite, it sublates its form, or ideality, takes precisely the negative away from it, and makes it absolutely positive or real. Quite different is negative sublation; it is itself sublation against sublation, opposition against opposition, but in such a way that ideality, the form, likewise subsists in it, though in the reverse sense, namely that it holds fast to the ideal being-determined of singularity and so determines it as a negative; thus it lets its singularity and its being-opposed subsist, does not sublate the opposition, but transforms the real form into the ideal one. In what has gone before, each potency and each reality of a potency is an identity of opposites, absolute in itself; it is subsumed under the form, but this is something external; the real subsists; the form is what is superficial; its determinacy is enlivened, made indifferent; it is indeed something determinate, but not for itself; it is not determined, its essence is not posited as something determinate. Now the form as negative is the essence; the real is posited as something ideal; it is determined by pure freedom. It is the same transformation as when
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