science of logic-第28章

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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　form　of　freedom　even　in　its　objectivity；　the　adequate
Notion　is　the　Idea。　Reason；　which　is　the　sphere　of　the　Idea；　is　the　self…revealed　truth　in　which
the　Notion　possesses　the　realisation　that　is　wholly　adequate　to　it；　and　is　free；　inasmuch　as　it
cognises　this　its　objective　world　in　its　subjectivity　and　its　subjectivity　in　its　objective　world。

　　　　　　　　　　　　　　　　　＇The　above　is　reproduced　in　full；　pages　577　to　597。＇




THE　DOCTRINE　OF　THE　NOTION
　　　　　　　　　　　　　　　Section　One：　Subjectivity

The　Notion　is；　in　the　first　instance；　formal；　the　Notion　in　its　beginning　or　the　immediate　Notion。
In　the　immediate　unity；　its　difference　or　positedness　is　itself　at　first　simple　and　only　an　illusory
being　＇Schein＇；　so　that　the　moments　of　the　difference　are　immediately　the　totality　of　the　Notion
and　are　simply　the　Notion　as　such。

Secondly；　however；　because　it　is　absolute　negativity；　it　sunders　itself　and　posits　itself　as　the
negative　or　as　the　other　of　itself；　and　further；　because　as　yet　it　is　only　the　immediate　Notion；　this
positing　or　differentiation　is　characterised　by　the　fact　that　the　moments　become　indifferent　to　one
another　and　each　becomes　for　itself；　in　this　partition；　its　unity　is　still　only　an　external　connection。
As　such　connection　of　its　moments；　which　are　posited　as　self…subsistent　and　indifferent；　it　is
Judgment。

Thirdly；　though　the　judgment　does　contain　the　unity　of　the　Notion　that　has　vanished　into　its
self…subsistent　moments；　yet　this　unity　is　not　posited。　It　becomes　so　through　the　dialectical
movement　of　the　judgment；　through　which　it　has　become　the　Syllogism；　the　Notion　posited　in　its
completeness；　for　in　the　syllogism　there　is　posited　not　only　the　moments　of　the　Notion　as
self…subsistent　extremes；　but　also　their　mediating　unity。

But　since　this　unity　itself　as　the　unifying　middle；　and　the　moments　as　self…subsistent　extremes；
are　in　the　first　instance　immediately　opposed　to　one　another；　this　contradictory　relationship　that
occurs　in　the　formal　syllogism　sublates　itself；　and　the　completeness　of　the　Notion　passes　over
into　the　unity　of　the　totality；　the　subjectivity　of　the　Notion　into　its　Objectivity。

Chapter　1　The　Notion

Understanding　is　the　term　usually　employed　to　express　the　faculty　of　notions；　as　so　used；　it　is
distinguished　from　the　faculty　of　judgment　and　the　faculty　of　syllogisms；　of　the　formal　reason　But
it　is　with　reason　that　it　is　especially　contrasted；　in　that　case；　however；　it　does　not　signify　the　faculty
of　the　notion　in　general；　but　of　determinate　notions；　and　the　idea　prevails　that　the　notion　is　only　a
determinate　notion。　When　the　understanding　in　this　signification　is　distinguished　from　the　formal
faculty　of　judgment　and　from　the　formal　reason；　it　is　to　be　taken　as　the　faculty　of　the　single
determinate　notion。　For　the　judgment　and　the　syllogism　or　reason　are；　as　formal；　only　a　product　of
the　understanding　since　they　stand　under　the　form　of　the　abstract　determinateness　of　the　Notion。
Here；　however；　the　Notion　emphatically　does　not　rank　as　something　merely　abstractly
determinate；　consequently；　the　understanding　is　to　be　distinguished　from　reason　only　in　the　sense
that　the　former　is　merely　the　faculty　of　the　notion　in　general。

This　universal　Notion；　which　we　have　now　to　consider　here；　contains　the　three　moments：
universality；　particularity　and　individuality。　The　difference　and　the　determinations　which　the
Notion　gives　itself　in　its　distinguishing；　constitute　the　side　which　was　previously　called　positedness。
As　this　is　identical　in　the　Notion　with　being…in…and…for…self；　each　of　these　moments　is　no　less　the
whole　Notion　than　it　is　a　determinate　Notion　and　a　determination　of　the　Notion。

In　the　first　instance；　it　is　the　pure　Notion　or　the　determination　of　universality。　But　the　pure　or
universal　Notion　is　also　only　a　determinate　or　particular　Notion；　which　takes　its　place　alongside
other　Notions。　Because　the　Notion　is　a　totality；　and　therefore　in　its　universality　or　pure　identical
self…relation　is　essentially　a　determining　and　a　distinguishing；　it　therefore　contains　within　itself　the
standard　by　which　this　form　of　its　self…identity；　in　pervading　and　embracing　all　the　moments；　no
less　immediately　determines　itself　to　be　only　the　universal　over　against　the　distinguishedness　of　the
moments。

Secondly；　the　Notion　is　thereby　posited　as　this　particular　or　determinate　Notion；　distinct　from
others。

Thirdly；　individuality　is　the　Notion　reflecting　itself　out　of　the　difference　into　absolute　negativity。
This　is；　at　the　same　time；　the　moment　in　which　it　has　passed　out　of　its　identity　into　its　otherness；
and　becomes　the　judgment。

A　The　Universal　Notion　

The　pure　Notion　is　the　absolutely　infinite；　unconditioned　and　free。　It　is　here；　at　the　outset　of　the
discussion　which　has　the　Notion　for　its　content；　that　we　must　look　back　once　more　at　its　genesis。
Essence　is　the　outcome　of　being；　and　the　Notion；　the　outcome　of　essence；　therefore　also　of
being。　But　this　becoming　has　the　significance　of　a　self…repulsion；　so　that　it　is　rather　the　outcome
which　is　the　unconditioned　and　original。　Being；　in　its　transition　into　essence；　has　become　an
illusory　being　or　a　positedness；　and　becoming　or　transition　into　an　other　has　become　a　positing；
and　conversely；　the　positing　or　reflection　of　essence　has　sublated　itself　and　has　restored　itself　as　a
being　that　is　not　posited；　that　is　original。　The　Notion　is　the　interfusion　of　these　moments；　namely；
qualitative　and　original　being　is　such　only　as　a　positing；　only　as　a　return…into…self；　and　this　pure
reflection…into…self　is　a　sheer　becoming…other　or　determinateness　which；　consequently；　is　no　less
an　infinite；　self…relating　determinateness。

Thus　the　Notion　is；　in　the　first　instance；　the　absolute　self…identity　that　is　such　only　as　the　negation
of　negation　or　as　the　infinite　unity　of　the　negativity　with　itself。　This　pure　relation　of　the　Notion　to
itself；　which　is　this　relation　by　positing　itself　through　the　negativity；　is　the　universality　of　the
Notion。

As　universality　is　the　utterly　simple　determination；　it　does　not　seem　capable　of　any　explanation；
for　an　explanation　must　concern　itself　with　definitions　and　distinctions　and　must　apply　predicates　to
its　object；　and　to　do　this　to　what　is　simple；　would　alter　rather　than　explain　it。　But　the　simplicity
which　constitutes　the　very　nature　of　the　universal　is　such　that；　through　absolute　negativity；　it
contains　within　itself　difference　and　determinateness　in　the　highest　degree。　Being　is　simple　as
immediate　being；　for　that　reason　it　is　only　something　meant　or　intended　and　we　cannot　say　of　it
what　it　is；　therefore；　it　is　one　with　its　other；　with　non…being。　Its　Notion　is　just　this；　to　be　a
simplicity　that　immediately　vanishes　in　its　opposite；　it　is　becoming。　The　universal；　on　the　contrary；
is　that　simplicity　which；　because　it　is　the　Notion；　no　less　possesses　within　itself　the　richest
content。

First；　therefore；　it　is　the　simple　relation　to　itself；　it　is　only　within　itself。　Secondly；　however；　this
identity　is　within　itself　absolute　mediation；　but　it　is　not　something　mediated。　The　universal　that　is
mediated；　namely；　the　abstract　universal　that　is　opposed　to　the　particular　and　the　individual；　this
will　be　discussed　later　when　we　are　dealing　with　the　specific　notion。　Yet　even　the　abstract
universal　involves　this；　that　in　order　to　obtain　it　we　are　required　to　leave　out　other　determinations
of　the　concrete。　These　determinations；　simply　as　such；　are　negations；　equally；　too；　the　omitting
of　them　is　a　negating。　So　that　even　with　the　abstraction；　we　have　the　negation　of　the　negation。　But
this　double　negation　is　conceived　of　as　though　it　were　external　to　the　abstraction；　as　though　not
only　were　the　other　omitted　properties　of　the　concrete　distinct　from　the　one　retained；　which　is　the
content　of　the　abstract　universal；　but　also　as　though　this　operation　of　omitting　the　other　properties
and　retaining　the　one　were　a　process　outside　the　properties　themselves。　To　such　an　externality　in
face　of　tha