science of logic-第32部分

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which　is　the　universal。　Thus　the　universal　is　also　the　substance　of　its　determinations；　but　in　such
wise　that　what　was　a　contingency　for　substance；　is　the　Notion's　own　self…mediation；　its　own
immanent　reflection。　But　this　mediation　which；　in　the　first　instance；　raises　contingency　to
necessity；　is　the　manifested　relation；　the　Notion　is　not　the　abyss　of　formless　substance；　or
necessity　as　the　inner　identity　of　things　or　states　distinct　from；　and　limiting；　one　another；　on　the
contrary；　as　absolute　negativity；　it　is　the　shaper　and　creator；　and　because　the　determination　is　not　a
limitation　but　is　just　as　much　utterly　sublated；　or　posited；　the　illusory　being　is　now　manifestation；　the
manifestation　of　the　identical。

The　universal　is　therefore　free　power；　it　is　itself　and　takes　its　other　within　its　embrace；　but　without
doing　violence　to　it；　on　the　contrary；　the　universal　is；　in　its　other；　in　peaceful　communion　with
itself。　We　have　called　it　free　power；　but　it　could　also　be　called　free　love　and　boundless
blessedness；　for　it　bears　itself　towards　its　other　as　towards　its　own　self；　in　it；　it　has　returned　to
itself。

We　have　just　mentioned　determinateness；　although　the　Notion；　being　as　yet　only　the　universal
and　only　self…identical；　has　not　yet　advanced　to　that　stage。　However；　we　cannot　speak　of　the
universal　apart　from　determinateness　which　to　be　more　precise　is　particularity　and　individuality；　for
the　universal；　in　its　absolute　negativity；　contains　determinateness　in　and　for　itself。　The
determinateness；　therefore；　is　not　introduced　from　outside　when　we　speak　of　it　in　connection　with
the　universal。　As　negativity　in　general　or　in　accordance　with　the　first；　immediate　negation；　the
universal　contains　determinateness　generally　as　particularity；　as　the　second　negation；　that　is；　as
negation　of　the　negation；　it　is　absolute　determinateness　or　individuality　and　concreteness。　The
universal　is　thus　the　totality　of　the　Notion；　it　is　a　concrete；　and　far　from　being　empty；　it　has　through
its　Notion　a　content；　and　a　content　in　which　it　not　only　maintains　itself　but　one　which　is　its　own
and　immanent　in　it。　We　can；　indeed；　abstract　from　the　content：　but　in　that　case　we　do　not　obtain
the　universal　of　the　Notion　but　only　the　abstract　universal；　which　is　an　isolated；　imperfect　moment
of　the　Notion　and　has　no　truth。

More　precisely；　the　universal　shows　itself　as　this　totality　as　follows。　In　so　far　as　it　contains
determinateness；　it　is　not　merely　the　first　negation；　but　also　the　reflection　of　this　negation　into　itself。
Taken　expressly　with　this　first　negation；　it　is　a　particular；　and　it　is　as　such　that　we　are　soon　to
consider　it；　but　in　this　determinateness　it　is　essentially　still　a　universal；　this　side　we　have　here　still　to
consider。　For　determinateness；　being　in　the　Notion；　is　the　total　reflection；　the　two…fold　illusory
being　which　on　the　one　hand　has　an　illusory　reference　outwards；　the　reflection…into…other；　and　on
the　other　hand　has　an　illusory　reference　inwards；　the　reflection…into…self。　The　former　reflection
involves　distinction　from　an　other；　from　this　standpoint；　the　universal　possesses　a　particularity
which　has　its　resolution　in　a　higher　universal。　Now　even　though　it　is　merely　a　relative　universal；　it
does　not　lose　its　character　of　universal；　it　preserves　itself　in　its　determinateness；　not　merely　as
though　in　its　connection　with　the　determinateness　it　remained　indifferent　to　it…for　then　it　would　be
merely　compounded　with　it　but　so　that　it　is　what　we　have　just　called　the　illusory　reference
inwards。　The　determinateness；　as　determinate　Notion；　is　bent　back　into　itself　out　of　the
externality；　it　is　the　Notion's　own　immanent　character；　which　is　an　essential　character　by　virtue
of　the　fact　that；　in　being　taken　up　into　the　universality　and　pervaded　by　it；　it　equally　pervades　the
universality；　being　of　like　compass　and　identical　with　it；　it　is　the　character　that　belongs　to　the　genus
as　the　determinateness　that　is　not　separated　from　the　universal。　Accordingly；　the　limitation　is　not
outward…going　but　positive；　for　the　Notion；　through　its　universality；　stands　in　free　relation　to　itself。
Thus　even　the　determinate　Notion　remains　within　itself　infinitely　free　Notion。

But　in　regard　to　the　other　side；　in　which　the　genus　is　limited　by　its　specific　character；　it　has　been
observed　that　this；　as　a　lower　genus；　has　its　resolution　in　a　higher　universal。　The　latter；　in　its　turn；
can　also　be　grasped　as　genus　but　as　a　more　abstract　one；　but　it　always　pertains　only　to　that　side　of
the　determinate　Notion　which　has　a　reference　outwards。　The　truly　higher　universal　is　that　in　which
this　outward…going　side　is　taken　back　into　the　universal；　the　second　negation；　in　which　the
determinateness　is　present　simply　as　posited　or　as　illusory　being。　Life；　ego；　spirit；　absolute　Notion；
are　not　universals　merely　in　the　sense　of　higher　genera；　but　are　concretes　whose
determinatenesses；　too；　are　not　species　or　lower　genera　but　genera　which；　in　their　reality；　are
absolutely　self…contained　and　self…fulfilled。　In　so　far　as　life；　ego；　finite　spirit　are；　as　they　certainly
are；　also　only　determinate　Notions；　their　absolute　resolution　is　in　that　universal　which　as　truly
absolute　Notion　is　to　be　grasped　as　the　Idea　of　infinite　spirit；　whose　posited　being　is　infinite；
transparent　reality　wherein　it　contemplates　its　creation；　and　in　this　creation　its　own　self。

The　true；　infinite　universal　which；　in　itself；　is　as　much　particularity　as　individuality；　we　have　next　to
consider　as　particularity。　It　determines　itself　freely；　the　process　by　which　it　makes　itself　finite　is
not　a　transition；　for　this　occurs　only　in　the　sphere　of　being；　it　is　creative　power　as　the　absolute
negativity　which　relates　itself　to　its　own　self。　As　such；　it　differentiates　itself　internally；　and　this　is　a
determining；　because　the　differentiation　is　one　with　the　universality。　Accordingly；　the　universal　is　a
process　in　which　it　posits　the　differences　themselves　as　universal　and　self…related。　They　thereby
become　fixed；　isolated　differences。　The　isolated　subsistence　of　the　finite　which　earlier　was
determined　as　its　being…for…self；　and　also　as　thinghood；　as　substance；　is；　in　its　truth　universality；　the
form　with　which　the　infinite　Notion　clothes　its　differences　—　a　form　that　is；　in　fact；　one　of　its　own
differences。　Herein　consists　the　creative　power　of　the　Notion；　a　power　which　is　to　be
comprehended　only　in　this；　the　Notion's　innermost　core。

B　The　Particular　Notion　

We　have　seen　that　the　determinateness　of　the　particular　is　simple　as　principle；　but　it　is　also
simple　as　moment　of　the　totality　…　as　a　determinateness　opposed　to　the　other　determinateness。
The　Notion；　in　determining　or　distinguishing　itself；　is　negatively　directed　against　its　unity　and　gives
itself　the　form　of　one　of　its　ideal　moments；　that　of　being：　as　a　determinate　Notion；　it　has　a
determinate　Being　in　general。　But　this　Being　no　longer　signifies　bare　immediacy　but　Universality　…
immediacy　which　through　absolute　mediation　is　equal　to　itself　and　equally　contains　the　other
moment；　essential　being　or　reflection。　This　Universality　with　which　the　determinate　moment　is
clothed　is　abstract　Universality。　The　particular　has　Universality　within　it　as　its　essential　being；　but；
in　so　far　as　the　determinateness　of　the　difference　is　posited；　and　thereby　has　Being；　Universality　is
a　form　assumed　by　the　difference；　and　the　determinateness　as　such　is　the　content。　The
Universality　becomes　form　in　so　far　as　the　difference　is　present　as　the　essential　moment；　just　as；　on
the　contrary；　in　the　purely　universal　it　is　present　only　as　absolute　negativity；　not　as　difference　which
posited　as　such。　

Connected　with　the　above　is　the　reason　why　latterly　the　Understanding　has　been　so　lightly
esteemed　and　ranked　as　inferior　to　Reason；　it　is　the　fixity　which　it　imparts　to　the
determinatenesses；　and　hence　to　finite　determinations。　This　fixity　consists　in　the　form　of　abstract
Universality　which　has　just　been　considered：　through　it　they　become　immutable。　For　qualitative
determinateness；　and　also　determinations　of　reflection；　are　essentially　limited；　and；　through　their
limitation；　have　a　relation　to　their　other；　hence　the　necessity　of　transition　and　passing　away。　But
universality　which　they　possess　in　the　understanding　gives　them　the　form　of　reflection…into…self　by
which　they　are　freed　from　the　relation…to…other　and　have　become　imperishable。　Now　though　in
the　pure　Notion　this　eternity　belongs　to　its　nature；　yet　its　abstract　determinations　are　eternal
essentialities　only　in　respect　of　their　form；　but　their　content　is　at　variance　with　this　form；　therefore
they　are　not　truth；　or　imperishable。　Their　content　is　at　variance　with　the　form；　because　it　is　not
determinateness　itself　as　universal；　that　is；　it　is　not　totality　of　the　Notion's　difference；　or　not　itself
the　whole　form；　but　the　form　of　the　limited　understanding　is　itself　the　imperfect　form；　namely；
abstract　universality。　But　further；　we　must　recognise　the　infinite　force　of　the　understanding　in
splitting　the　concrete　into　abstract　determinatenesses　and　plumbing　the　depth　of　difference；　the
force　that　at　the　same　time　is　alone　the　power　that　effects　their　transition。　

Since；　therefore；　understanding　exhibits　the　infinite　force　which　determines　the　universal；　or
conversely；　imparts　through　the　form　of　Universality　a　fixity　and　subsistence　to　the　determinateness
that　is　in　and　for　itself　transitory；　then　it　is　not　the　fault　of　understanding　if　no　further　progress　is
made　beyond　this　point。　It　is　a　subjective　impotence　of　reason　which　adopts　these
determinatenesses　in　their　fixity；　and　which　is　unable　to　bring　them　back　to　their　unity　through　the
dialectical　force　opposed　to　this　abstract　universality；　in　other　words；　through　their　own　peculiar
nature　or　through　their　Notion。　The　understanding　does　indeed　give　them；　so　to　speak；　a　rigidity　of
being　such　as　they　do　not　possess　in　the　sphere　of　quality　and　the　sphere　of　reflection；　but　at　the
same　time　it　spiritually　impregnates　them　and　so　sharpens　them；　that　just　at　this　extreme　point
alone　they　acquire　the　capability　to　dissolve　themselves　and　pass　over　into　their　opposite。　The
highest　maturity；　the　highest　stage；　whic