science of logic-第39部分

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else　than　the　abstract　moment　of　the　Notion；　which　moment　is　abstract　universality。　This
universality　also　effects　what　one　demands　of　being；　namely；　to　be　outside　the　Notion；　for　though
this　universality　is　moment　of　the　Notion；　it　is　equally　the　difference；　or　abstract　judgment；　of　the
Notion　in　which　it　opposes　itself　to　itself。

The　Notion；　even　as　formal；　already　immediately　contains　being　in　a　truer　and　richer　form；　in
that；　as　self…related　negativity；　it　is　individuality。

But　of　course　the　difficulty　of　finding　being　in　the　Notion　as　such　and　equally　in　the　Notion　of　God；
becomes　insuperable　when　the　being　is　supposed　to　be　that　which　obtains　in　the　context　of　outer
experience　or　in　the　form　of　sensuous　perception；　like　the　hundred　dollars　in　my　finances；
something　to　be　grasped　with　the　hand；　not　with　the　mind；　something　visible　essentially　to　the
outer；　not　to　the　inner　eye；　in　other　words；　when　that　being　which　things　possess　as　sensuous；
temporal　and　perishable；　is　given　the　name　of　reality　or　truth。　A　philosophising　that　in　its　view　of
being　does　not　rise　above　sense；　naturally　stops　short　at　merely　abstract　thought；　too；　in　its　view　of
the　Notion；　such　thought　stands　opposed　to　being。

The　custom　of　regarding　the　Notion　merely　as　something　one…sided；　such　as　abstract　thought　is；
will　already　hinder　the　acceptance　of　what　was　suggested　above；　namely；　to　regard　the　transition
from　the　Notion　of　God　to　his　being；　as　an　application　of　the　logical　course　of　objectification　of
the　Notion　presented　above。　Yet　if　it　is　granted；　as　it　commonly　is；　that　the　logical　element　as　the
formal　element　constitutes　the　form　for　the　cognition　of　every　determinate　content；　then　the　above
relation　must　at　least　be　conceded；　unless　in　this　opposition　between　Notion　and　objectivity；　one
stops　short　at　the　untrue　Notion　and　an　equally　untrue　reality；　as　something　ultimate。　But　in　the
exposition　of　the　pure　Notion；　it　was　further　made　clear　that　this　is　the　absolute；　divine　Notion
itself；　so　that　in　truth　the　relationship　of　our　application　would　not　obtain；　and　the　logical　process
in　question　would　in　fact　be　the　immediate　exposition　of　God's　self…determination　to　being。　But　on
this　point　it　is　to　be　remarked　that　if　the　Notion　is　to　be　presented　as　the　Notion　of　God；　it　is　to　be
apprehended　as　it　is　when　taken　up　into　the　Idea。　This　pure　Notion　passes　through　the　finite　forms
of　the　judgment　and　syllogism　because　it　is　not　yet　posited　as　in　its　own　nature　explicitly　one　with
objectivity　but　is　grasped　only　in　process　of　becoming　it。　Similarly　this　objectivity；　too；　is　not　yet
the　divine　existence；　is　not　yet　the　reality　that　is　reflected　in　the　divine　Idea。　Yet　objectivity　is　just
that　much　richer　and　higher　than　the　being　or　existence　of　the　ontological　proof；　as　the　pure
Notion　is　richer　and　higher　than　that　metaphysical　void　of　the　sum　total　of　all　reality。　But　1
reserve　for　another　occasion　the　more　detailed　elucidation　of　the　manifold　misunderstanding　that
has　been　brought　by　logical　formalism　into　the　ontological；　as　well　as　the　other；　so…called　proofs　of
God's　existence；　as　also　the　Kantian　criticism　of　them；　and　by　establishing　their　true　significance；　to
restore　the　fundamental　thoughts　of　these　proofs　to　their　worth　and　dignity。

As　previously　remarked；　we　have　already　met　with　several　forms　of　immediacy；　though　in　different
determinations。　In　the　sphere　of　being　immediacy　is　being　itself　and　determinate　being；　in　the
sphere　of　essence　it　is　existence；　and　then　actuality　and　substantiality；　in　the　sphere　of　the　Notion；
besides　immediacy　as　abstract　universality；　there　is　now　objectivity。　When　the　exactitude　of
philosophical　distinctions　of　the　Notion　is　not　involved；　these　expressions　may　be　used　as
synonymous；　but　the　determinations　mentioned　have　issued　from　the　necessity　of　the　Notion。
Being　is　in　general　the　first　immediacy；　and　determinate　being　is　the　same　plus　the　first
determinateness。　Existence；　along　with　things；　is　the　immediacy　that　issues　from　the　ground…from
the　self…sublating　mediation　of　the　simple　reflection　of　essence。　But　actuality　and　substantiality　is
the　immediacy　that　has　issued　from　the　sublated　difference　of　the　still　unessential　Existence　as
Appearance　and　its　essentiality。　Finally；　objectivity　is　the　immediacy　to　which　the　Notion
determines　itself　by　the　sublation　of　its　abstraction　and　mediation。　Philosophy　has　the　right　to　select
from　the　language　of　common　life　which　is　made　for　the　world　of　pictorial　thinking；　such
expressions　as　seem　to　approximate　to　the　determinations　of　the　Notion。　There　cannot　be　any
question　of　demonstrating　for　a　word　selected　from　the　language　of　common　life　that　in　common
life；　too；　one　associates　with　it　the　same　Notion　for　which　philosophy　employs　it；　for　common　life
has　no　Notions；　but　only　pictorial　thoughts　and　general　ideas；　and　to　recognise　the　Notion　in　what
is　else　a　mere　general　idea　is　philosophy　itself。　It　must　suffice　therefore　if　pictorial　thinking；　in　the
use　of　its　expressions　that　are　employed　for　philosophical　determinations；　has　before　it　some　vague
idea　of　their　distinctive　meaning；　just　as　it　may　be　the　case　that　in　these　expressions　one　recognises
nuances　of　pictorial　thought　that　are　more　closely　related　to　the　corresponding　Notions。　One　will
be　less　ready；　perhaps；　to　admit　that　something　can　be　without　existing；　but　at　least；　one　will
hardly　use　'being'　as　copula　of　the　judgment　as　interchangeable　with　the　expression　'to　exist'　and
say；　'this　article　exists　dear；　suitable；　etc。'；　'gold　exists　a　metal　or　metallic'；　instead　of　'this　article　is
dear；　suitable；　etc。'；　'gold　is　a　metal　or　metallic'。

And　surely　it　is　usual　to　distinguish　between　being　and　appearing；　appearance　and　actuality；　as
well　as　to　distinguish　mere　being　from　actuality；　and　still　more　all　these　expressions　from
objectivity。　However；　even　should　they　be　employed　synonymously；　philosophy　will　in　any　case
be　free　to　utilise　such　empty　superfluity　of　language　for　its　distinctions。

When　treating　of　the　apodeictic　judgment…the　consummation　of　the　judgment…where　the　subject
loses　its　determinateness　as　against　the　predicate；　we　referred　to　the　twofold　meaning　of
subjectivity　originating　therefrom；　namely；　the　subjectivity　of　the　Notion；　and　equally　of　the
externality　and　contingency　opposed　to　the　Notion。　A　similar　twofold　meaning　also　appears　for
objectivity　which　stands　opposed　to　the　self…subsistent　Notion；　yet　is　also　the　being　that　is
in…and…for…itself。　In　the　former　sense；　the　object　stands　opposed　to　the　I　=　I　which　in　subjective
idealism　is　enunciated　as　the　absolutely　true；　in　that　case　it　is　the　manifold　world　in　its　immediate
existence　with　which　the　ego　or　the　Notion　only　engages　in　never…ending　struggle；　in　order；　by　the
negation　of　the　intrinsic　nullity　of　this　other；　to　give　to　the　first　certainty　of　self　the　actual　truth　of
its　equality　with　itself。　In　a　less　specific　sense　it　denotes　an　object　in　general　for　any　interest　or
activity　of　the　subject。

But　in　the　opposite　sense；　objectivity　signifies　that　which　is　in　and　for　itself；　and　free　from
limitation　and　opposition。　Rational　principles；　perfect　works　of　art。；　etc。；　are　called　objective　in　so
far　as　they　are　free　and　above　all　contingency。　Although　rational；　theoretical　or　ethical　principles
belong　only　to　subjectivity；　to　consciousness；　yet　that　element　in　the　latter　that　is　in　and　for　itself　is
called　objective；　the　cognition　of　truth　is　placed　in　cognising　the　object　as　object；　free　from
anything　added　by　subjective　reflection；　and　right　conduct　in　the　obedience　to　objective　laws　that
are　not　subjective　in　origin　and　admit　no　caprice　and　no　treatment　that　might　overthrow　their
necessity。

At　the　present　standpoint　of　our　exposition　objectivity　signifies；　in　the　first　instance；　the　absolute
being　of　the　Notion；　that　is；　the　Notion　that　has　sublated　the　mediation　posited　in　its
self…determination　and　converted　it　into　immediate　relation…to…self。　Consequently　this　immediacy
is　itself　immediately　and　wholly　pervaded　by　the　Notion；　just　as　the　Notion's　totality　is　immediately
identical　with　its　being。　But　since；　further；　the　Notion　has　equally　to　restore　the　free　being…for…self
of　its　subjectivity；　there　arises　a　relationship　between　the　Notion　as　end　and　objectivity。　In　this
relationship　the　immediacy　of　the　objectivity　becomes　the　negative　element　over　against　the　end；
an　element　to　be　determined　by　the　activity　of　the　end；　this　immediacy　thus　acquires　the　other
significance；　that　of　being　in　and　for　itself　null　in　so　far　as　it　stands　opposed　to　the　Notion。

First；　then；　objectivity　is　an　immediacy　whose　moments；　by　virtue　of　the　totality　of　all　the　moments；
exist　in　a　self…subsistent　indifference　as　objects　outside　one　another；　and　in　their　relationship
possess　the　subjective　unity　of　the　Notion　only　as　an　inner　or　an　outer　unity。　This　is
Mechanism。

But　secondly；　this　unity　reveals　itself　as　the　immanent　law　of　the　objects　themselves；　and　thus　their
relationship　becomes　their　peculiar　specific　difference　founded　on　their　law；　it　becomes　a　relation
in　which　their　determinate　self…subsistence　sublates　itself。　This　is　Chemism。

Thirdly；　this　essential　unity　of　the　objects　is　thereby　posited　as　distinct　from　their　self…subsistence；　it
is　the　subjective　Notion；　but　posited　as　in　and　for　itself　related　to　objectivity；　as　end。　This　is
Teleology。

Since　the　end　is　the　Notion　that　is　posited　as　in　its　own　self　relating　itself　to　objectivity　and　as
sublating　by　its　own　act　its　defect　of　being　subjective；　the　purposiveness　which　is　at　first　external
becomes；　through　the　realisation　of　the　end；　internal　and　the　Idea。

Chapter　1　Mechanism

As　objectivity　is　the　totality　of　the　Notion　withdrawn　into　its　unity；　an　immediate　is　thereby　posited
that　is　in　and　for　itself　this　totality；　and　is　also　posited　as　such；　although　in　it　the　negative　unity　of
the　Notion　has　not　as　yet　detached　itself　from　the　immediacy　of　this　totality；　in　other　words；
objectivity　is　not　yet　posited　as　judgment。　In　so　far　as　it　has　the　Notion　immanent　in　it；　it　contains
the　difference　of　the　Notion；　but　on　account　of　the　objective　totality；　the　diff