science of logic-第23部分

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ground　only　in　so　far　as　ground　has　'fallen　to　the　ground'　and　ceased　to　be　ground：　it　emerges
from　the　groundless；　that　is；　from　its　own　essential　negativity　or　pure　form。

This　immediacy　that　is　mediated　by　ground　and　condition　and　is　self…identical　through　the　sublating
of　mediation；　is　Existence。

　　　　　　　　　　　　　　　Section　Two：　Appearance


Essence　must　appear

Being　is　the　absolute　abstraction；　this　negativity　is　not　something　external　to　being；　which　is　being；
and　nothing　but　being；　only　as　this　absolute　negativity。　For　the　same　reason；　being　only　is　as
self…sublating　being　and　is　essence。　But；　conversely；　essence　as　simple　equality　with　itself　is
likewise　being。　The　doctrine　of　being　contains　the　first　proposition：　being　is　essence。　The　second
proposition：　essence　is　being；　constitutes　the　content　of　the　first　section　of　the　doctrine　of
essence。　But　this　being　into　which　essence　makes　itself　is　essential　being；　Existence；　it　is　a　being
that　has　come　forth　from　negativity　and　inwardness。

Thus　essence　appears。　Reflection　is　the　showing　of　illusory　being　within　essence　itself。　Its
determinations　are　enclosed　within　the　unity　simply　and　solely　as　posited；　sublated　determinations；
or；　reflection　is　essence　which；　in　its　positedness；　is　immediately　identical　with　itself。　But　since
essence　is　ground；　it　gives　itself　a　real　determination　through　its　reflection；　which　is　self…sublating　or
which　returns　into　itself；　further；　since　this　determination；　or　the　otherness；　of　the　ground　relation
sublates　itself　in　the　reflection　of　the　ground　and　becomes　Existence；　this　endows　the　form
determinations　with　an　element　of　self…subsistence。　Their　illusory　being　completes　itself　to　become
Appearance
The　essentiality　that　has　advanced　to　immediacy　is；　in　the　first　instance；　Existence；　and　an　existent
or　thing　…　as　an　undifferentiated　unity　of　essence　with　its　immediacy。　It　is　true　that　the　thing
contains　reflection；　but　its　negativity　s；　in　the　first　instance；　extinguished　in　its　immediacy；　but
because　its　ground　is　essentially　reflection；　its　immediacy　sublates　itself　and　the　thing　makes　itself
into　positedness。

Secondly；　then；　it　is　Appearance。　Appearance　is　that　which　the　thing　is　in　itself；　or　its　truth。　But
this　merely　posited　Existence　which　is　reflected　into　otherness　is　equally　the　transcending　of　its
itself　in　its　infinitude；　to　the　world　of　appearance　is　opposed　the　world　that　is　reflected　into　itself；
the　world　of　essence。

But　the　being　that　appears　and　essential　being；　simply　stand　in　relation　to　one　another。　Thus
Existence　is；　thirdly；　essential　relation；　what　appears　manifests　what　is　essential；　and　this　is　in　its
Appearance。

The　relation　is　the　still…imperfect　union　of　reflection…into…otherness　and　reflection…into…self；　the
perfect　interpenetration　of　both　is　actuality。　

Chapter　1　Existence

A　The　Thing　and　its　Properties

　　　　　（a）　Thing…in…itself　and　Existence

　　　　　（b）　Property

Remark：　The　Thing…in…itself　of　Transcendental　Idealism

Mention　has　already　been　made　above　of　the　thing…in…itself　in　connection　with　the　moment　of
determinate　being；　of　being…in…self；　and　it　was　remarked　that　the　thing…in…itself　as　such　is　nothing
else　but　the　empty　abstraction　from　all　determinateness；　of　which　admittedly　we　can　know
nothing；　for　the　very　reason　that　it　is　supposed　to　be　the　abstraction　from　every　determination。
The　thing…in…itself　being　thus　presupposed　as　the　indeterminate；　all　determination　falls　outside　it　into
an　alien　reflection　to　which　it　is　indifferent。

For　transcendental　idealism　this　external　reflection　is　consciousness。　Since　this　philosophical
system　places　every　determinateness　of　things　both　as　regards　form　and　content；　in　consciousness；
the　fact　that　I　see　the　leaves。　of　a　tree　not　as　black　but　as　green；　the　sun　as　round　and　not　square；
and　taste　sugar　as　sweet　and　not　bitter；　that　I　determine　the　first　and　second　strokes　of　a　clock　as
successive　and　not　as　one　beside　the　other；　nor　determine　the　first　as　cause　and　the　second　as
effect；　and　so　on；　all　this　is　something　which；　from　this　standpoint。　falls　in　me；　the　subject。　

This　crude　presentation　of　subjective　idealism　is　directly　contradicted　by　the　consciousness　of
freedom；　according　to　which　I　know　myself　rather　as　the　universal　and　undetermined；　and
separate　off　from　myself　those　manifold　and　necessary　determinations；　recognising　them　as
something　external　for　me　and　belonging　only　to　things。　In　this　consciousness　of　its　freedom　the
ego　is　to　itself　that　true　identity　reflected　into　itself；　which　the　thing…in…itself　was　supposed　to　be。　1
have　shown　elsewhere　that　this　transcendental　idealism　does　not　get　away　from　the　limitation　of　the
ego　by　the　object；　in　general；　from　the　finite　world；　but　only　changes　the　form　of　the　limitation；
which　remains　for　it　an　absolute；　merely　giving　it　a　subjective　instead　of　an　objective　shape　and
making　into　determinatenesses　of　the　ego　and　into　a　turbulent　whirlpool　of　change　within　it　（as　if
the　ego　were　a　thing）　that　which　the　ordinary　consciousness　knows　as　a　manifoldness　and
alteration　belonging　only　to　things　external　to　it。　At　present　we　are　considering　only　the
thing…in…itself　and　the　reflection　which　is　in　the　first　instance　external　to　it；　this　reflection　has　not　yet
determined　itself　to　consciousness；　nor　the　thing…in…itself　to　ego。　We　have　seen　from　the　nature　of
the　thing…in…itself　and　of　external　reflection　that　this　same　external　reflection　determines　itself　to　be
the　thing…in…itself；　or；　conversely；　becomes　the　first　thing…in…itself's　own　determination。

Now　the　inadequacy　of　the　standpoint　at　which　this　philosophy　stops　short　consists　essentially　in
holding　fast　to　the　abstract　thing…in…itself　as　an　ultimate　determination；　and　in　opposing　to　the
thing…in…itself　reflection　or　the　determinateness　and　manifoldness　of　the　properties；　whereas　in　fact
the　thing…in…itself　essentially　possesses　this　external　reflection　within　itself　and　determines　itself　to
be　a　thing　with　its　own　determinations；　a　thing　endowed　with　properties；　in　this　way　demonstrating
the　abstraction　of　the　thing　as　a　pure　thing…in…itself　to　be　an　untrue　determination。

　　　　　（c）　The　Reciprocal　Action　of　Things

B　The　Constitution　of　the　Thing　out　of　Matters

C　Dissolution　of　the　Thing

Chapter　2　Appearance

Existence　is　the　immediacy　of　being　to　which　essence　has　restored　itself　again。　This　immediacy　is
in　itself　the　reflection　of　essence　into　itself。　Essence；　as　Existence；　has　issued　from　its　ground
which　has　itself　passed　over　into　it。　Existence　is　this　reflected　immediacy　in　so　far　as　it　is　in　its　own
self　absolute　negativity。　It　is　now　also　posited　as　this　in　that　it　has　determined　itself　as
Appearance。

Accordingly　Appearance　is　at　first　essence　in　its　Existence；　essence　is　immediately　present　in　it。
The　fact　that　it　is　not　immediate　but　reflected　Existence；　constitutes　the　moment　of　essence　in　it；
or；　Existence　as　essential　Existence　is　Appearance。　Something　is　only　Appearance…in　the　sense
that　Existence　as　such　is　only　a　posited　being；　not　a　being　in　and　for　itself。　This　constitutes　its
essentiality；　to　have　within　itself　the　negativity　of　reflection；　the　nature　of　essence。　This　is　not　an
alien；　external　reflection　to　which　essence　belongs　and　which；　by　comparing　essence　with
Existence；　pronounces　the　latter　to　be　Appearance。　On　the　contrary；　as　we　have　seen；　this
essentiality　of　Existence　which　constitutes　its　Appearance；　is　the　truth　of　Existence　itself。　The
reflection　by　virtue　of　which　it　is　this；　is　its　own。

But　if　it　is　said　that　something　is　only　Appearance；　in　the　sense　that　contrasted　with　it　immediate
Existence　is　the　truth；　then　the　fact　is　that　Appearance　is　the　higher　truth；　for　it　is　Existence　as
essential　Appearance；　whereas　Existence；　on　the　contrary；　is　still　essenceless　Appearance　because
it　contains　only　the　one　moment　of　Appearance；　namely；　Existence　as　immediate　reflection；　not　yet
as　its　negative　reflection。　When　Appearance　is　called　essenceless；　one　thinks　of　the　moment　of　its
negativity　as　though　the　immediate　by　contrast　were　the　positive　and　the　true；　but　the　fact　is　that
this　immediate　does　not　as　yet　contain　the　essential　truth。　it　is　when　Existence　passes　over　into
Appearance　that　it　ceases　to　be　essenceless。

Essence　at　first　reflects　an　illusory　being　＇schein＇　within　itself；　within　its　simple　identity；　as　such　it
is　abstract　reflection；　the　pure　movement　from　nothing　through　nothing　back　to　itself。　Essence
appears；　so　that　it　is　now　real　illusory　being；　since　the　moments　of　illusory　being　have　Existence。
As　we　have　seen；　Appearance　is　the　thing　as　the　negative　mediation　of　itself　with　itself；　the
differences　it　contains　are　self…subsistent　matters　which　are　the　contradiction　of　being　an
immediate　subsistence　and　at　the　same　time　only　in　an　alien　self…subsistence；　of　therefore　having
their　subsistence　in　the　negation　of　their　own　self…subsistence；　and　again　for　that　very　reason　also
only　in　the　negation　of　this　alien　negation；　or　in　the　negation　of　their　own　negation。　Illusory　being　is
the　same　mediation；　but　its　unstable　moments　have；　in　Appearance；　the　shape　of　immediate
self…subsistence。　On　the　other　hand；　the　immediate　self…subsistence　which　belongs　to　Existence　is；
on　its　part；　reduced　to　a　moment。　Appearance　is　accordingly　the　unity　of　illusory　being　and
Existence。

Appearance　now　determines　itself　further。　It　is　essential　Existence；　the　latter's　essentiality　is
distinguished　from　Appearance　as　unessential　and　these　two　sides　enter　into　relation　with　each
other。　It　is　therefore　at　first　simple　self…identity　which　also　contains　various　content…determinations；
and　these　themselves　as　well　as　their　relation　are　what　remains　self…equal　in　the　flux　of
Appearance；　this　is　the　law　of　Appearance。

Secondly；　however；　the　law　which　is　simple　in　its　diversity　passes　over　into　opposition；　the
essential　moment　of　Appearance　becomes　opposed　to　Appearance　itself；　the　and　world　of
Appearance　is　confronted　by　the　world　of　essence　＇die　an　sich　seiende　Welt＇。

Thirdly；　this　opposition　returns　into　its　ground；　that　which　is　in　itself　is　in　the　Appearance　and
conversely　that　which　appears　is