[p. 329]
|329| the change of all; it is absolute disinterestedness, for in the eternal there is nothing of one’s own; it, and each of its movements, is the highest beauty and freedom, for the being-real and the configuration of the eternal is its beauty; it is without suffering and blessed, for in it all difference and all pain are sublated; it is the divine, absolute, real, existing, being, under no veil, nor such that it would first have to be raised into the ideality of divinity and first be drawn out of appearance and empirical intuition; rather it is immediately absolute intuition.
The movement of this absolute ethical life, however, as it is in the absolute concept, runs through all the virtues, but fixes itself in none. In the movement the ethical goes into difference and sublates it; the appearance of the transition from the subjective to the objective and the sublating of this opposition. This activity of producing is not directed at a product, but immediately shatters it, and makes the emptiness of the determinacies come forth. That difference in its appearance is determinacy, and this posited as something to be negated. But this thing to be negated must itself be a living totality; the ethical must intuit its own vitality in its difference, and here in such a way that the essence of this living thing standing over against it is posited as something alien and to be negated; – not as in education, where the negation, subjectivity, is only the surface of the child; – such a difference is the enemy, and the difference posited in relation is at the same time, as the opposite of the being of the opposites, the nothing of the enemy, and this nothing, equal on both sides, is the danger of the struggle. This enemy can, for the ethical, only be an enemy of the people, and can itself only be a people. Because singularity appears here, it is for the people that the singular individual places himself in the danger of death. Besides this negative side, however, there appears also the positive side of difference, and likewise as ethical life, or rather as ethical life in the singular individual, or the virtues. Bravery is the indifference of the virtues as negativity, or virtue in determinacy, but in the absoluteness of being determined; it is therefore virtue in itself, but formal virtue, since every other is only one virtue. Now because in difference determinacy is as manifoldness,
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