science of logic-第20章

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essence　opposed　to　the　unessential；　then　essence　opposed　to　illusory　being；　that　is；　to　the
unessential　and　to　illusory　bel　rig　as　the　remainder　of　being。　But　both　essence　and　illusory　being；
and　also　the　difference　of　essence　from　them；　derive　solely　from　the　fact　that　essence　is　at　first
taken　as　an　immediate；　not　as　it　is　in　itself；　namely；　not　as　an　immediacy　that　is　as　pure　mediation
or　absolute　negativity。　The　first　immediacy　is　thus　only　the　determinateness　of　immediacy。　The
sublating　of　this　determinateness　of　essence；　therefore；　consists　simply　and　solely　in　showing　that
the　unessential　is　only　illusory　being　and　that　the　truth　is　rather　that　essence　contains　the　illusory
being　within　itself　as　the　infinite　immanent　movement　that　determines　its　immediacy　as　negativity
and　its　negativity　as　immediacy；　and　is　thus　the　reflection　of　itself　within　itself。　Essence　in　this　its
self…movement　is　reflection

C　REFLECTION

　　　　　（a）　Positing　Reflection

　　　　　（b）　External　Reflection

　　　　　（c）　Determining　Reflection

Chapter　2　The　Essentialities　or　Determinations　of　Reflection

Reflection　is　determinate　reflection；　hence　essence　is　determinate　essence；　or　it　is　an　essentiality。

Reflection　is　the　showing　of　the　illusory　being　of　essence　within　essence　itself。　Essence；　as
infinite　return…into…self；　is　not　immediate　but　negative　simplicity；　it　is　a　movement　through　distinct
moments；　absolute　self…mediation。　But　it　reflects　itself　into　these　its　moments　which　consequently
are　themselves　determinations　reflected　into　themselves。

Essence　is　at　first；　simple　self…relation；　pure　identity。　This　is　its　determination；　but　as　such　it　is
rather　the　absence　of　any　determination。

Secondly；　the　proper　determination　is　difference；　a　difference　that　is；　on　the　one　hand；　external　or
indifferent；　diversity　in　general；　and　on　the　other　hand；　is　opposed　diversity　or　opposition。　

Thirdly；　as　contradiction；　the　opposition　is　reflected　into　itself　and　withdrawn　into　its　ground。

Remark：　The　Categories　of　Reflection　

A　IDENTITY

B　DIFFERENCE

　　　　　（a）　Absolute　Difference

　　　　　（b）　Diversity

Remark：　The　Law　of　Diversity

Diversity；　like　identity；　is　expressed　in　its　own　law。　And　both　these　laws　are　held　apart　as
indifferently　different；　so　that　each　is　valid　on　its　own　without　respect　to　the　other。

All　things　are　different；　or：　there　are　no　two　things　like　each　other。　This　proposition　is；　in　fact；
opposed　to　the　law　of　identity；　for　it　declares：　A　is　distinctive；　therefore　A　is　also　not　A；　or：　A　is
unlike　something　else；　so　that　it　is　not　simply　A　but　rather　a　specific　A。　A's　place　in　the　law　of
identity　can　be　taken　by　any　other　substrate；　but　A　as　distinctive　＇als　Ungleiches＇　can　no　longer
be　exchanged　with　any　other。　True；　it　is　supposed　to　be　distinctive；　not　from　itself；　but　only　from
another；　but　this　distinctiveness　is　its　own　determination。　As　self…identical　A；　it　is　indeterminate；
but　as　determinate　it　is　the　opposite　of　this；　it　no　longer　has　only　self…identity；　but　also　a　negation
and　therefore　a　difference　of　itself　from　itself　within　it。

That　everything　is　different　from　everything　else　is　a　very　superfluous　proposition；　for　things　in　the
plural　immediately　involve　manyness　and　wholly　indeterminate　diversity。　But　the　proposition　that
no　two　things　are　completely　like　each　other；　expresses　more；　namely；　determinate　difference。
Two　things　are　not　merely　two　—　numerical　manyness　is　only　one…and…the…sameness　—　but　they
are　different　through　a　determination。　Ordinary　thinking　is　struck　by　the　proposition　that　no　two
things　are　like　each　other　—　as　in　the　story　of　how　Leibniz　propounded　it　at　court　and　caused　the
ladies　to　look　at　the　leaves　of　trees　to　see　whether　they　could　find　two　alike。　Happy　times　for
metaphysics　when　it　was　the　occupation　of　courtiers　and　the　testing　of　its　propositions　called　for
no　more　exertion　than　to　compare　leaves！　The　reason　why　this　proposition　is　striking　lies　in　what
has　been　said；　that　two；　or　numerical　manyness；　does　not　contain　any　determinate　difference　and
that　diversity　as　such；　in　its　abstraction；　is　at　first　indifferent　to　likeness　and　unlikeness。　Ordinary
thinking；　even　when　it　goes　on　to　a　determination　of　diversity；　takes　these　moments　themselves　to
be　mutually　indifferent；　so　that　one　without　the　other；　the　mere　likeness　of　things　without
unlikeness；　suffices　to　determine　whether　the　things　are　different　even　when　they　are　only　a
numerical　many；　not　unlike；　but　simply　different　without　further　qualification。　The　law　of　diversity；
on　the　other　hand；　asserts　that　things　are　different　from　one　another　through　unlikeness；　that　the
determination　of　unlikeness　belongs　to　them　just　as　much　as　that　of　likeness；　for　determinate
difference　is　constituted　only　by　both　together。

Now　this　proposition　that　unlikeness　must　be　predicated　of　all　things；　surely　stands　in　need　of
proof；　it　cannot　be　set　up　as　an　immediate　proposition；　for　even　in　the　ordinary　mode　of　cognition
a　proof　is　demanded　of　the　combination　of　different　determinations　in　a　synthetic　proposition；　or
else　the　indication　of　a　third　term　in　which　they　are　mediated。　This　proof　would　have　to　exhibit　the
passage　of　identity　into　difference；　and　then　the　passage　of　this　into　determinate　difference；　into
unlikeness。　But　as　a　rule　this　is　not　done。　We　have　found　that　diversity　or　external　difference　is；　in
truth；　reflected　into　itself；　is　difference　in　its　own　self；　that　the　indifferent　subsistence　of　the　diverse
is　a　mere　positedness　and　therefore　not　an　external；　indifferent　difference；　but　a　single　relation　of
the　two　moments。

This　involves　the　dissolution　and　nullity　of　the　law　of　diversity。　Two　things　are　not　perfectly　alike；
so　they　are　at　once　alike　and　unlike；　alike；；simply　because　they　are　things；　or　just　two；　without
further　qualification…for　each　is　a　thing　and　a　one；　no　less　than　the　other…but　they　are　unlike　ex
hypothesi。　We　are　therefore　presented　with　this　determination；　that　both　moments；　likeness　and
unlikeness；　are　different　in　one　and　the　same　thing；　or　that　the　difference；　while　falling　asunder；　is　at
the　same　time　one　and　the　same　relation。　This　has　therefore　passed　over　Into　opposition。

The　togetherness　of　both　predicates　is　held　asunder　by　the　'in　so　far'；　namely；　when　it　is　said　that
two　things　are　alike　in　so　far　as　they　are　not　unlike；　or　on　the　one　side　or　in　one　respect　are　alike；
but　on　another　side　or　in　another　respect　are　unalike。　The　effect　of　this　is　to　remove　the　unity　of
likeness　and　unlikeness　from　the　thing；　and　to　adhere　to　what　would　be　the　thing's　own　reflection
and　the　merely　implicit　reflection　of　likeness　and　unlikeness；　as　a　reflection　external　to　the　thing。
But　it　is　this　reflection　that；　in　one　and　the　same　activity；　distinguishes　the　two　sides　of　likeness
and　unlikeness；　hence　contains　both　in　one　activity；　lets　the　one　show；　be　reflected；　in　the　other。
But　the　usual　tenderness　for　things；　whose　only　care　is　that　they　do　not　contradict　themselves；
forgets　here　as　elsewhere　that　in　this　way　the　contradiction　is　not　resolved　but　merely　shifted
elsewhere；　into　subjective　or　external　reflection　generally；　and　this　reflection　in　fact　contains　in
one　unity　as　sublated　and　mutually　referred；　the　two　moments　which　are　enunciated　by　this
removal　and　displacement　as　a　mere　positedness。


　　　　　（c）　Opposition

C　CONTRADICTION

Remark　1。　Unity　of　Positive　and　Negative

Remark　2。　The　Law　of　the　Excluded　Middle

Remark　3。　The　Law　of　Contradiction

Chapter　3　Ground

　　　　　The　Law　of　Ground

A　ABSOLUTE　GROUND

　　　　　（a）　Form　and　Essence

　　　　　（b）　Form　and　Matter

　　　　　（c）　Form　and　Content

B　DETERMINATE　GROUND

　　　　　（a）　Formal　Ground

Remark：　Formal　Method　of　Explanation　From　Tautological　Grounds

　　　　　（b）　Real　Ground　

Remark：　Formal　Method　of　Explanation　From　a　Ground　Distinct　From　That　Which　is
Grounded

　　　　　（c）　The　Complete　Ground

C　CONDITION

　　　　　（a）　The　Relatively　Unconditioned

　　　　　（b）　The　Absolutely　Unconditioned

　　　　　（c）　The　Emergence　of　the　Fact　into　Existence

When　all　the　conditions　of　a　fact　are　present；　it　enters　into　Existence。　The　fact　is；　before　it
exists；　it　is；　in　fact；　as　essence　or　as　an　unconditioned；　secondly；　it　has　determinate　being　or　is
determinate；　and　this　in　the　two…fold　manner　above　considered；　on　the　one　hand；　in　its　conditions；
and　on　the　other；　in　its　ground。　In　the　former；　it　has　given　itself　the　form　of　external　groundless
being　because　it　is；　as　absolute　reflection；　negative　self…relation；　and　it　makes　itself　into　its　own
presupposition。


This　presupposed　un…conditioned　is　therefore　the　groundless　immediate；　whose　being　is　nothing
except　to　be　present　as　something　groundless。　When；　therefore；　all　the　conditions　of　the　fact　are
present；　that　is　when　the　totality　of　the　fact　is　posited　as　a　groundless　immediate；　this　scattered
multiplicity　inwardises　＇erinnert＇　itself　in　its　own　self。　The　whole　fact　must　be　present　in　its
conditions；　or　all　the　conditions　belong　to　its　Existence；　for　all　of　them　constitute　the　reflection；　or；
determinate　being；　because　it　is　condition；　is　determined　by　form；　consequently　its　determinations
are　determinations　of　reflection　and　the　positing　of　one　essentially　involves　the　positing　of　the
others。　The　inwardisation　of　the　conditions　is　at　first　the　falling　to　the　ground　＇das
Zugrundegehen＇　of　immediate　determinate　being　and　the　becoming　of　the　ground。　But　this　makes
the　ground　a　posited　ground；　that　is；　it　is　just　as　much　sublated　ground　and　immediate　being；　as　it　is
ground。　When　therefore　all　the　conditions　of　the　fact　are　present；　they　sublate　themselves　as
immediate　being　and　presupposition；　and　equally　ground　sublates　itself。　Ground　emerges　merely　as
an　illusory　being　that　immediately　vanishes；　accordingly；　this　emergence　is　the　tautological
movement　of　the　fact　to　itself；　and　its　mediation　by　conditions　and　ground　is　the　vanishing　of　both。
The　emergence　into　Existence　is　therefore　immediate　in　such　a　manner　that　it　is　mediated　only　by
the　vanishing　of　mediation。

The　fact　emerges　from　the　ground。　It　is　not　grounded　or　posited　by　it　in　such　a　manner　that
ground　remains　as　a　substrate；　on　the　contrary；　the　positing　is　the　movement　of　the　ground
outwards　to　itself　and　its　simple　vanishing。　Through　its　union　with　the　conditions；　ground　receives
an　external　immediacy　and　the　moment　of　being。　But　it　receives　this　not　as　something　external；　nor
through　an　external　relation；　on　the　contrary；　as　ground；　it　makes　itself　into　a　positedness；　its
simple　essentiality　unites　with　itself　in　the　positedness　and　is；　in　this　sublation　of　itself；　the　vanishing
of　its　difference　from　its　positedness；　and　is　thus　simple　essential　immediacy。　Ground；　therefore；
does　not　remain　behind　as　something　distinct　from　the　grounded；　but　the　truth　of　grounding　is　that
in　it　ground　is　united　with　itself；　so　that　its　reflection　into　another　is　its　reflection　into　itself。
Consequently；　the　fact　is　not　only　the　unconditioned　but　also　the　groundless；　and　it　emerges　from
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