[p. 311]
|311| feeling is posited as thought; the same determinacy remains; the red that is felt remains red that is thought; but what is thought is determined at the same time as something annihilated, a sublated negative; the freedom of intelligence has raised the determinacy of the feeling of red into the universal, has not withdrawn it from its opposition to other determinacies, but has only made the false attempt to do so; it has reflected on the feeling, taken it up into the infinite, but in such a way that the finitude absolutely remains in existence; it has transformed the objective ideality of time and space into the subjective one; the objective ideality is being-other, the fact that others are beside it, that ideality, infinity, is posited empirically, absolutely in all relations, as something everywhere other; the subjective ideality purifies infinity of this manifoldness, gives it the form of unity; it connects with the determinacy itself the infinity which in the objective lies outside it and is presented as being-other, and in this way makes it into unity, as the absolute determinacy of the subjective, or ideal, in opposition to the real; and whereas the determinacy as something real, as feeling, had the form, infinity, as it were superficially outside itself, it is now connected with it. So in the practical, which is negative in and for itself, a determinacy posited by it is, according to the preceding potency of necessity, itself something objective, ideal, universal; the negation of this practical positing is the restoration of the first original particularity of the opposition; in that this objectivity is sublated, the thing falls into the power of the inorganic, objective potencies; a murder sublates the living being as a singularity, as a subject, but ethical life does this too; but ethical life sublates its subjectivity, its ideal determinacy; murder, however, sublates its objectivity, posits it as a negative, particular thing which returns under the power of the objective from which it had wrested itself by being itself something objective. Absolute ethical life sublates subjectivity immediately by annihilating it only as ideal determinacy, as opposition, but letting its essence absolutely subsist, and precisely in this lets it subsist and makes it real, that it lets its essence be what it is; intelligence remains such in ethical life.
This negative, or pure freedom, is therefore directed at the sublation of the
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