science of logic-第30部分

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adduced　has　a　very　convincing　air。　But　first　of　all　it　is　to　be　observed　that　it　usually　happens　with
such　formal　ratiocination　that　it　forgets　in　its　discourse　the　very　point　on　which　it　has　based　its
argument　and　of　which　it　is　speaking。　It　is　alleged　that　it　would　be　absurd　to　ask　for　the　criterion　of
the　truth　of　the　content　of　cognition；　but　according　to　the　definition　it　is　not　the　content　that
constitutes　the　truth；　but　the　agreement　of　the　content　with　the　Notion。　A　content　such　as　is　here
spoken　of；　without　the　Notion；　is　something　notionless；　and　hence　without　essential　being；
certainly　we　cannot　ask　for　the　criterion　of　the　truth　of　such　a　content；　but　for　the　very　opposite
reason；　not；　that　is；　because　the　content；　as　something　notionless；　is　not　the　required　agreement；
but　simply　because　it　cannot　be　anything　more　than　a　mere　truthless　opinion。　Let　us　leave　on　one
side　the　content　which　causes　the　confusion　here　the　confusion　into　which　formalism　falls　whenever
it　sets　out　to　explain　something　and　which　makes　it　say　the　opposite　of　what　it　intends　and　let　us
stop　at　the　abstract　view　that　logic　is　only　formal　and；　in　fact；　abstracts　from　all　content；　we　then
have　a　one…sided　cognition　which　is　not　to　contain　any　object；　an　empty；　blank　form　which
therefore　is　no　more　an　agreement　for　an　agreement　essentially　requires　two　terms　then　it　is　truth。
In　the　a　priori　synthesis　of　the　Notion；　Kant　possessed　a　higher　principle　in　which　a　duality　in　a
unity　could　be　cognised；　a　cognition；　therefore；　of　what　is　required　for　truth；　but　the　material　of
sense；　the　manifold　of　intuition；　was　too　strong　for　him　and　he　was　unable　to　get　away　from　it　to　a
consideration　of　the　Notion　and　the　categories　in　and　for　themselves　and　to　a　speculative　method
of　philosophising。　

Logic　being　the　science　of　the　absolute　form；　this　formal　science；　in　order　to　be　true；　must　possess
in　its　own　self　a　content　adequate　to　its　form；　and　all　the　more；　since　the　formal　element　of　logic　is
the　pure　form；　and　therefore　the　truth　of　logic　must　be　the　pure　truth　itself。　Consequently　this
formal　science　must　be　regarded　as　possessing　richer　determinations　and　a　richer　content　and　as
being　infinitely　more　potent　in　its　influence　on　the　concrete　than　is　usually　supposed。　The　laws　of
logic　by　themselves　（not　counting　the　heterogeneous　accretions　of　applied　logic　and　the　rest　of　the
psychological　and　anthropological　material）　are　commonly　restricted；　apart　from　the　law　of
contradiction；　to　some　meagre　propositions　concerning　the　conversion　of　judgements　and　the
forms　of　syllogisms。　Even　here　the　forms　which　come　up　for　treatment　as　well　as　their　further
modifications　are　only；　as　it　were；　historically　taken　up；　they　are　not　subjected　to　criticism　to
determine　whether　they　are　in　and　for　themselves　true。　Thus；　for　example；　the　form　of　the　positive
judgement　is　accepted　as　something　perfectly　correct　in　itself；　the　question　whether　such　a
judgement　is　true　depending　solely　on　the　content。　Whether　this　form　is　in　its　own　self　a　form　of
truth；　whether　the　proposition　it　enunciates；　the　individual　is　a　universal；　is　not　inherently
dialectical；　is　a　question　that　no　one　thinks　of　investigating。　It　is　straightway　assumed　that　this
judgement　is；　on　its　own　account；　capable　of　containing　truth　and　that　the　proposition　enunciated
by　any　positive　judgement　is　true；　although　it　is　directly　evident　that　it　lacks　what　is　required　by　the
definition　of　truth；　namely；　the　agreement　of　the　Notion　and　its　object；　if　the　predicate；　which　here
is　the　universal；　is　taken　as　the　Notion；　and　the　subject；　which　is　the　individual；　is　taken　as　the
object；　then　the　one　does　not　agree　with　the　other。　But　if　the　abstract　universal　which　is　the
predicate　falls　short　of　constituting　a　Notion；　for　a　Notion　certainly　implies　something　more；　and　if；
too；　a　subject　of　this　kind　is　not　yet　much　more　than　a　grammatical　one；　how　should　the　judgement
possibly　contain　truth　seeing　that　either　its　Notion　and　object　do　not　agree；　or　it　lacks　both　Notion
and　object？　On　the　contrary；　then；　what　is　impossible　and　absurd　is　to　attempt　to　grasp　the　truth
in　such　forms　as　the　positive　judgement　and　the　judgement　generally。　Just　as　the　Kantian
philosophy　did　not　consider　the　categories　in　and　for　themselves　but　declared　them　to　be　finite
determinations　incapable　of　containing　truth；　on　the　wrong　ground　that　they　are　subjective　forms　of
self…consciousness；　still　less　did　that　philosophy　subject　to　criticism　the　forms　of　the　Notion　which
are　the　content　of　ordinary　logic；　on　the　contrary；　it　has　adopted　a　portion　of　them；　namely；　the
functions　of　judgement；　for　the　determination　of　the　categories　and　accepted　them　as　valid
presuppositions。　Even　if　we　are　to　see　in　logical　forms　nothing　more　than　formal　functions　of
thought；　they　would　for　that　very　reason　be　worthy　of　investigation　to　ascertain　how　far；　on　their
own　account；　they　correspond　to　the　truth。　A　logic　that　does　not　perform　this　task　can　at　most
claim　the　value　of　a　descriptive　natural　history　of　the　phenomena　of　thinking　just　as　they　occur。　It　is
an　infinite　merit　of　Aristotle；　one　that　must　fill　us　with　the　highest　admiration　for　the　powers　of　that
genius；　that　he　was　the　first　to　undertake　this　description。　It　is　necessary　however　to　go　further　and
to　ascertain　both　the　systematic　connection　of　these　forms　and　their　value。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Division　

The　foregoing　consideration　of　the　Notion　shows　it　to　be　the　unity　of　being　and　essence。　Essence
is　the　first　negation　of　being；　which　has　thereby　become　illusory　being；　the　Notion　is　the　second
negation　or　the　negation　of　this　negation；　and　is　therefore　being　once　more；　but　being　that　has
been　restored　as　the　infinite　mediation　and　negativity　of　being　within　itself。　Consequently；　being
and　essence　in　the　Notion　no　longer　have　the　same　determination　that　they　had　as　being　and
essence；　nor　are　they　merely　in　a　unity　such　that　each　has　an　illusory　being　in　the　other。　Therefore
the　Notion　does　not　differentiate　itself　into　these　determinations。　It　is　the　truth　of　the　relationship　of
substance　in　which　being　and　essence　achieve　the　fulfilment　of　their　self…subsistence　and　their
determination　through　each　other。　The　truth　of　substantiality　proved　to　be　the　substantial　identity
which　is　no　less　a　positedness　and　only　as　such　is　substantial　identity。　The　positedness　is　a
determinate　being　and　differentiation；　consequently；　in　the　Notion；　being…in…and…for…itself　has
attained　a　true　and　adequate　reality；　for　the　positedness　is　itself　being…in…and…for…itself。　This
positedness　constitutes　the　difference　of　the　Notion　within　itself；　because　the　positedness　is
immediately　being…in…and…for…itself；　the　different　moments　of　the　Notion　are　themselves　the
whole　Notion；　universal　in　their　determinateness　and　identical　with　their　negation。

This；　now；　is　the　very　Notion　of　the　Notion。　But　it　is　as　yet　only　its　Notion；　or；　this　Notion　is　itself
only　the　Notion。　Because　it　is　equally　being…in…and…for…self　and　also　a　positedness；　or　the　absolute
substance　that　manifests　the　necessity　of　distinct　substances　as　an　identity；　this　identity　must　itself
posit　what　it　is。　The　moments　of　the　movement　of　the　relationship　of　substantiality　through　which
the　Notion　has　come　to　be　and　the　reality　thereby　exhibited　are　still　only　in　transition　into　the
Notion；　this　reality　does　not　yet　possess　the　determination　of　being　the　Notion's　own；　self…evolved
determination；　it　fell　in　the　sphere　of　necessity；　but　the　Notion's　own　determination　can　only　be　the
result　of　its　free　determining；　a　determinate　being　in　which　the　Notion　is　identical　with　itself；　its
moments　also　being　Notions　and　posited　by　the　Notion　itself。

At　first；　therefore；　the　Notion　is　only　in　itself　or　implicitly　the　truth；　because　it　is　only　something
inner；　it　is　equally　only　outer。

It　is　at　first　simply　an　immediate　and　in　this　guise　its　moments　have　the　form　of　immediate；　fixed
determinations。　It　appears　as　the　determinate　Notion；　as　the　sphere　of　the　mere
understanding。　Because　this　form　of　immediacy　is　still　inadequate　to　the　nature　of　the　Notion；　for
this　is　free；　being　in　relation　only　with　itself；　it　is　an　external　form　in　which　the　Notion　cannot
count　as　a　being…in…and…for…self；　but　only　as　something　posited　or　subjective。　The　Notion　in　the
guise　of　immediacy　constitutes　the　point　of　view　for　which　the　Notion　is　a　subjective　thinking；　a
reflection　external　to　the　subject　matter。　This　stage；　therefore；　constitutes　subjectivity；　or　the
formal　Notion。　Its　externality　is　manifested　in　the　fixed　being　of　its　determinations　each　of
which　appears　independently　as　an　isolated；　qualitative　something　which　is　only　externally
related　to　its　other。　But　the　identity　of　the　Notion；　which　is　precisely　their　inner　or　subjective
essence；　sets　them　dialectically　in　movement；　with　the　result　that　their　separatedness　vanishes　and
with　it　the　separation　of　the　Notion　from　the　object；　and　there　emerges　as　their　truth　the　totality
which　is　the　objective　Notion。

Secondly；　the　Notion　in　its　objectivity　is　the　subject　matter　in　and　for　itself。　Through　its
necessary；　progressive　determination　the　formal　Notion　makes　itself　its　subject　matter　and　in　this
way　is　rid　of　the　relation　of　subjectivity　and　externality　to　the　object。　Or；　conversely；　objectivity　is
the　real　Notion　that　has　emerged　from　its　inwardness　and　passed　over　into　determinate　being。
In　this　identity　with　the　object；　the　Notion　thus　has　a　free　determinate　being　of　its　own。　But　this
freedom　is　still　only　an　immediate；　not　yet　a　negative；　freedom。　As　one　with　the　object；　the
Notion　is　submerged　in　it；　its　distinct　moments　are　objective　existences　in　which　it　is　itself　again
only　the　inner。　As　the　soul　＇Seele＇　of　objective　reality　it　must　give　itself　the　form　of　subjectivity
which；　as　formal　Notion；　belonged　to　it　immediately；　thus；　in　the　form　of　the　free　Notion；　a　form
which　in　objectivity　it　still　lacked；　it　opposes　itself　to　that　objectivity　and　in　so　doing　makes　the
identity　with　it　which；　as　objective　Notion　it　possesses　in　and　for　itself；　also　a　posited　identity。

In　this　consummation　in　which　it　has　the