science of logic-第10章

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is　ego；　or　consciousness。　The　form；　when　thus　thought　out　into　its　purity；　will　have　within　itself　the
capacity　to　determine　itself；　that　is；　to　give　itself　a　content；　and　that　a　necessarily　explicated
content　in　the　form　of　a　system　of　determinations　of　thought。

The　objective　logic；　then；　takes　the　place　rather　of　the　former　metaphysics　which　was　intended　to
be　the　scientific　construction　of　the　world　in　terms　of　thoughts　alone。　If　we　have　regard　to　the　final
shape　of　this　science；　then　it　is　first　and　immediately　ontology　whose　place　is　taken　by　objective
logic　—　that　part　of　this　metaphysics　which　was　supposed　to　investigate　the　nature　of　ens　in
general；　ens　comprises　both　being　and　essence；　a　distinction　for　which　the　German　language　has
fortunately　preserved　different　terms。　But　further；　objective　logic　also　comprises　the　rest　of
metaphysics　in　so　far　as　this　attempted　to　comprehend　with　the　forms　of　pure　thought　particular
substrata　taken　primarily　from　figurate　conception；　namely　the　soul；　the　world　and　God；　and　the
determinations　of　thought　constituted　what　was　essential　in　the　mode　of　consideration。　Logic；
however；　considers　these　forms　free　from　those　substrata；　from　the　subjects　of　figurate
conception；　it　considers　them；　their　nature　and　worth；　in　their　own　proper　character。　Former
metaphysics　omitted　to　do　this　and　consequently　incurred　the　just　reproach　of　having　employed
these　forms　uncritically　without　a　preliminary　investigation　as　to　whether　and　how　they　were
capable　of　being　determinations　of　the　thing…in…itself；　to　use　the　Kantian　expression　—　or　rather　of
the　Reasonable。　Objective　logic　is　therefore　the　genuine　critique　of　them　—　a　critique　which　does
not　consider　them　as　contrasted　under　the　abstract　forms　of　the　a　priori　and　the　a　posteriori；　but
considers　the　determinations　themselves　according　to　their　specific　content。

The　subjective　logic　is　the　logic　of　the　Notion；　of　essence　which　has　sublated　its　relation　to　being
or　its　illusory　being　＇Schein＇；　and　in　its　determination　is　no　longer　external　but　is　subjective　free；
self…subsistent　and　self…determining；　or　rather　it　is　the　subject　itself。　Since　subjectivity　brings　with　it
the　misconception　of　contingency　and　caprice　and；　in　general；　characteristics　belonging　to　the　form
of　consciousness；　no　particular　importance　is　to　be　attached　here　to　the　distinction　of　subjective
and　objective；　these　determinations　will　be　more　precisely　developed　later　on　in　the　logic　itself。

Logic　thus　falls　generally　into　objective　and　subjective　logic；　but　more　specifically　it　has　three　parts：

I　The　logic　of　being

II　The　logic　of　essence；　and

III　The　logic　of　the　Notion　




VOLUME　ONE：　THE　OBJECTIVE　LOGIC



　　　　　　　　　　　　　　　　　　Quality　…　Quantity　…　Measure



　　　　　　　　　　　　　　　　　　　　　　　　　　　　BOOK　ONE
　　　　　　　　　　　　　　　　THE　DOCTRINE　OF　BEING
　　Section　One：　Determinateness　（Quality）

Being　is　the　indeterminate　immediate；　it　is　free　from　determinateness　in　relation　to　essence　and
also　from　any　which　it　can　possess　within　itself。　This　reflectionless　being　is　being　as　it　is
immediately　in　its　own　self　alone。

Because　it　is　indeterminate　being；　it　lacks　all　quality；　but　in　itself；　the　character　of
indeterminateness　attaches　to　it　only　in　contrast　to　what　is　determinate　or　qualitative。　But
determinate　being　stands　in　contrast　to　being　in　general；　so　that　the　very　indeterminateness　of　the
latter　constitutes　its　quality。　It　will　therefore　be　shown　that　the　first　being　is　in　itself　determinate；　and
therefore；　secondly；　that　it　passes　over　into　determinate　being　…　is　determinate　being　…　but　that
this　latter　as　finite　being　sublates　itself　and　passes　over　into　the　infinite　relation　of　being　to　its　own
self；　that　is；　thirdly；　into　being…for…self。

Chapter　1　Being

A　Being

Being；　pure　being；　without　any　further　determination。　In　its　indeterminate　immediacy　it　is　equal
only　to　itself。　It　is　also　not　unequal　relatively　to　an　other；　it　has　no　diversity　within　itself　nor　any　with
a　reference　outwards。　It　would　not　be　held　fast　in　its　purity　if　it　contained　any　determination　or
content　which　could　be　distinguished　in　it　or　by　which　it　could　be　distinguished　from　an　other。　It　is
pure　indeterminateness　and　emptiness。　There　is　nothing　to　be　intuited　in　it；　if　one　can　speak　here
of　intuiting；　or；　it　is　only　this　pure　intuiting　itself。　Just　as　little　is　anything　to　be　thought　in　it；　or　it　is
equally　only　this　empty　thinking。　Being；　the　indeterminate　immediate；　is　in　fact　nothing；　and　neither
more　nor　less　than　nothing。

B　Nothing

Nothing；　pure　nothing：　it　is　simply　equality　with　itself；　complete　emptiness；　absence　of　all
determination　and　content　…　undifferentiatedness　in　itself。　In　so　far　as　intuiting　or　thinking　can　be
mentioned　here；　it　counts　as　a　distinction　whether　something　or　nothing　is　intuited　or　thought。　To
intuit　or　think　nothing　has；　therefore；　a　meaning；　both　are　distinguished　and　thus　nothing　is　（exists）
in　our　intuiting　or　thinking；　or　rather　it　is　empty　intuition　and　thought　itself；　and　the　same　empty
intuition　or　thought　as　pure　being。　Nothing　is；　therefore；　the　same　determination；　or　rather　absence
of　determination；　and　thus　altogether　the　same　as；　pure　being。？

C　Becoming

1。　Unity　of　Being　and　Nothing

Pure　Being　and　pure　nothing　are；　therefore；　the　same。　What　is　the　truth　is　neither　being　nor
nothing；　but　that　being　…　does　not　pass　over　but　has　passed　over　…　into　nothing；　and　nothing　into
being。　But　it　is　equally　true　that　they　are　not　undistinguished　from　each　other；　that；　on　the　contrary；
they　are　not　the　same；　that　they　are　absolutely　distinct；　and　yet　that　they　are　unseparated　and
inseparable　and　that　each　each　immediately　vanishes　in　its　opposite。　Their　truth　is　therefore；　this
movement　of　the　immediate　vanishing　of　the　one　into　the　other：　becoming；　a　movement　in　which
both　are　distinguished；　but　by　a　difference　which　has　equally　immediately　resolved　itself。


Remark　1：　The　Opposition　of　Being　and　Nothing　in　Ordinary　Thinking

Remark　2：　Defectiveness　of　the　Expression　'Unity；　Identity　of　Being　and　Nothing'

Remark　3：　The　Isolating　of　These　Abstractions

Remark　4：　Incomprehensibility　of　the　Beginning

2。　Moments　of　Becoming：　Coming…to…be　and　Ceasing…to…be

3。　The　Sublation　of　Becoming

Remark：　The　Expression　'To　Sublate'

To　sublate；　and　the　sublated　（that　which　exists　ideally　as　a　moment）；　constitute　one　of　the　most
important　notions　in　philosophy。　It　is　a　fundamental　determination　which　repeatedly　occurs
throughout　the　whole　of　philosophy；　the　meaning　of　which　is　to　be　clearly　grasped　and　especially
distinguished　from　nothing。　What　is　sublated　is　not　thereby　reduced　to　nothing。　Nothing　is
immediate；　what　is　sublated；　on　the　other　hand；　is　the　result　of　mediation；　it　is　a　non…being　but　as
a　result　which　had　its　origin　in　a　being。　It　still　has；　therefore；　in　itself　the　determinateness　from
which　it　originates。

To　sublate；　and　the　sublated　（that　which　exists　ideally　as　a　moment）　constitute　one　of　the　most
important　notions　in　philosophy。　It　is　a　fundamental　determination　which　repeatedly　occurs
throughout　the　whole　of　philosophy；　the　meaning　of　which　is　to　be　clearly　grasped　and　especially
distinguished　from　nothing。　What　is　sublated　is　not　thereby　reduced　to　nothing。　Nothing　is
immediate；　what　is　sublated；　on　the　other　hand；　is　the　result　of　mediation；　it　is　a　non…being　but　as
a　result　which　had　its　origin　in　a　being。　It　still　has；　therefore；　in　itself　the　determinate　from　which
it　originates。

'To　sublate'　has　a　twofold　meaning　in　the　language：　on　the　one　hand　it　means　to　preserve；　to
maintain；　and　equally　it　also　means　to　cause　to　cease；　to　put　an　end　to。　Even　'to　preserve'　includes
a　negative　elements；　namely；　that　something　is　removed　from　its　influences；　in　order　to　preserve　it。
Thus　what　is　sublated　is　at　the　same　time　preserved；　it　has　only　lost　its　immediacy　but　is　not　on　that
account　annihilated。

The　two　definitions　of　'to　sublate'　which　we　have　given　can　be　quoted　as　two　dictionary　meanings
of　this　word。　But　it　is　certainly　remarkable　to　find　that　a　language　has　come　to　use　one　and　the
same　word　for　two　opposite　meanings。　It　is　a　delight　to　speculative　thought　to　find　in　the　language
words　which　have　in　themselves　a　speculative　meaning；　the　German　language　has　a　number　of
such。　The　double　meaning　of　the　Latin　tollere　（which　has　become　famous　through　the　Ciceronian
pun：　tollendum　est　Octavium）　does　not　go　so　far；　its　affirmative　determination　signifies　only　a
lifting…up。　Something　is　sublated　only　in　so　far　as　it　has　entered　into　unity　with　its　opposite；　in　this
more　particular　signification　as　something　reflected；　it　may　fittingly　be　called　a　moment。　In　the　case
of　the　lever；　weight　and　distance　from　a　point　are　called　its　mechanical　moments　on　account　of　the
sameness　of　their　effect；　in　spite　of　the　contrast　otherwise　between　something　real；　such　as　a
weight；　and　something　ideal；　such　as　a　mere　spatial　determination；　a　line。'　We　shall　often　have
occasion　to　notice　that　the　technical　language　of　philosophy　employs　Latin　terms　for　reflected
determinations；　either　because　the　mother　tongue　has　no　words　for　them　or　if　it　has；　as　here；
because　its　expression　calls　to　mind　more　what　is　immediate；　whereas　the　foreign　language
suggests　more　what　is　reflected。

The　more　precise　meaning　and　expression　which　being　and　nothing　receive；　now　that　they　are
moments；　is　to　be　ascertained　from　the　consideration　of　determinate　being　as　the　unity　in　which
they　are　preserved。　Being　is　being；　and　nothing　is　nothing；　only　in　their　contradistinction　from　each
other；　but　in　their　truth；　in　their　unity；　they　have　vanished　as　these　determinations　and　are　now
something　else。　Being　and　nothing　are　the　same；　but　just　because　they　are　the　same　they　are　no
longer　being　and　nothing；　but　now　have　a　different　significance。　In　becoming　they　were
coming…to…be　and　ceasing…to…be；　in　determinate　being；　a　differently　determined　unity；　they　are
again　differently　determined　moments。　This　unity　now　remains　their　base　from　which　they　do　not
again　emerge　in　the　abstract　significance　of　being　and　nothing。

Chapter　2　Determinate　Being

In　considering　determinate　being　the　emphasis　falls　on　its　determinate　character；　the
determinateness　is　in　the　form　of　being；　and　as　such　it　is　quality。　Through　its　quality；　something　is
determined　as　opposed　to　an　other；　as　alterable　and　finite；　and　as　negatively　determined　not
only　against　an　other　but　also　in　its　own　self。　This　its　negation　as　at　first　opposed　to　the　finite
something　is　the　infinite；　the　abstract　opposition　in　which　these　determinations　appear　resolves
itself　into　the　infinity　which　is　free　from　the　opposition；　into　being…for…self。

The　treatment　of　determinate　being　falls　therefore　into　three　parts：

　　　　　A。　Determinate　being　as　such
　　　　　B。　Something　and　other；　finitude
　　　　　C。　Qualitative　infinity。

A　Determinate　Being　as　Such

　　　　　（a）　Determinate　Being　in　General

　　　　　（b）　Quality

　　　　　（c）　Something

B　Finitude

　　　　　（a）　Something　and　Other

　　　　　（b）　Determination；　Constitution　and　Limit

　　　　　（c）　Finitude

＇a＇　The　Immediacy　of　Finitude

＇b＇　Limitation　and　the　Ought

Remark