[p. 323]
|323| real preponderance for this moment of the struggle, since its forces are necessary for other natural necessities which concern not the struggle immediately but the inner subsistence of the totality, and cannot be employed for the struggle; anger (ϑυμος) subsides, for it is the feeling of the non-real relation of the indifference of what subsumes; it returns to the feeling of equality, since the reality of the struggle contradicts this imagining of anger; and so a peace is made, in which, whether one party obtains the position of the subsuming and the other that of the vanquished and gives up singular determinacies, or whether both sublate the struggle with the feeling of complete equality, they set themselves in the former unrelated, relationless difference, and thus with the cessation of the relation all interest also ceases. The rationality of this totality is thus, in the opposites, the equality of indifference; the middle is their being-one in their complete intermingledness and in their uncertainty.
Part III. Ethical life
Cross-reference: Ethical life as a people; in the Groundlines § 144 ff. and the state § 257 ff.
In the preceding potencies there is the totality of particularity according to its two sides, particularity as such, and universality as abstract unity; the former is the family, but it is such a totality that, while all the natural potencies are indeed united in it, intuition is at the same time in relation; the really objective intuiting of the individual in the other is burdened with a difference; the intuiting in the wife, in the child and in the bondsman is no absolute, perfect equality; it remains something inner, not brought forth, unexpressed; there is in it an invincibility of the comprehending of nature; – in universality, however, freedom from relation, the annihilation of the one
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