philosophy of nature-第2章
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its genus。
§ 291 The product is only implicitly this genus and distinct from the individuals which have
perished in it。
§ 292 Comparative anatomy seeks to arrange its material to accord with reason。
§ 293 The individual organism can not accord with its determination。
§ 294 Disease； fever and healing。
§ 295 Medicine provokes the organism to remove the inorganic power with which it is
entangled。
§ 296 The animal's subjectivity is only the concept in itself but not itself for itself 。
§ 297 In death the individual achieves only an abstract objectivity。
§ 298 Nature passes over into its truth； the subjectivity of the concept； whose objectivity is itself
the suspended immediacy of individuality； the concrete generality； the concept which has the
concept as its existence — into the Spirit。
Preliminary Concepts
§ 192。
Nature has presented itself as the idea in the form of otherness。
Since in nature the idea is as the negative of itself or is external to itself nature is not merely
external in relation to this idea； but the externality constitutes the determination in which nature as
nature exists。
§ 193。
In this externality the determinations of the concept have the appearance of an indifferent
subsistence and isolation in regards to each other。 The concept therefore exists as an inward
entity。 Hence nature exhibits no freedom in its existence； but only necessity and contingency。
For this reason nature； in the determinate existence； which makes it nature； is not to be deified； nor
are the sun； moon； animals； plants； and so on； to be regarded and adduced as the works of God；
more excellent than human actions and events。 Nature in itself in the idea； is divine； but in the
specific mode by which it is nature it is suspended。 As it is； the being of nature does not
correspond to its concept； its existing actuality therefore has no truth； its abstract essence is the
negative； as the ancients conceived of matter in general as the non…ens。 But because； even in this
element； nature is a representation of the idea； one may very well admire in it the wisdom of God。
If however； as Vanini said； a stalk of straw suffices to demonstrate God's being； then every
representation of the spirit； the slightest fancy of the mind； the play of its most capricious whim；
every word； offers a ground for the knowledge of God's being that is superior to any single object
of nature。 In nature； not only is the play of forms unbound and unchecked in contingency； but each
figure for itself lacks the concept of itself。 The highest level to which nature drives its existence is
life； but as only a natural idea this is at the mercy of the unreason of externality； and individual
vitality is in each moment of its existence entangled with an individuality which is other to it；
whereas in every expression of the spirit is contained the moment of free； universal self…relation。 …
Nature in general is justly determined as the decline of the idea from itself because in the element
of externality it has the determination of the inappropriateness of itself with itself。…A similar
misunderstanding is to regard human works of art as inferior to natural things； on the grounds that
works of art must take their material from outside； and that they are not alive。…It is as if the spiritual
form did not contain a higher level of life； and were not more worthy of the spirit than the natural
form； and as if in all ethical things what can be called matter did not belong solely to the spirit …
Nature remains； despite all the contingency of its existence； obedient to eternal laws； but surely this
is also true of the realm of selfconsciousness； a fact which can already be seen in the belief that
providence governs human affairs。 Or are the determinations of this providence in the field of
human affairs only contingent and irrational？ But if the contingency of spirit； the free will； leads to
evil； is this not still infinitely higher than the regular behaviour of the stars； or the innocence of the
plants？
§ 194。
Nature is to be viewed as a system of stages； in which one stage necessarily arises from the other
and is the truth closest to the other from which it results； though not in such a way that the one
would naturally generate the other； but rather in the inner idea which constitutes the ground of
nature。
It has been an awkward conception in older and also more recent philosophy of nature to see the
progression and the transition of one natural form and sphere into another as an external； actual
production which； however； in order to be made clearer； is relegated to the darkness of the past。
Precisely this externality is characteristic of nature： differences are allowed to fall apart and to
appear as existences indifferent to each other； and the dialectical concept； which leads the stages
further； is the interior which emerges only in the
spirit。 Certainly the previously favoured teleological view provided the basis for the relation to the
concept； and； in the same way； the relation to the spirit； but it focused only on external
purposiveness…（cf § 151） and viewed the spirit as if it were entangled in finite and natural
purposes。 Due to the vapidity of such finite purposes； purposes for which natural things were
shown to be useful； the teleological view has been discredited for exhibiting the wisdom of God。
The view of the usefulness of natural things has the implicit truth that these things are not in and for
themselves an absolute goal； nevertheless； it is unable to determine whether such things are
defective or inadequate。 For this determination it is necessary to posit that the immanent moment
of its idea； which brings about its transiency and transition into another existence； produces at the
same time a transformation into a higher concept。
§ 195。
Nature is； in itself a living whole。 The movement of its idea through its sequence of stages is more
precisely this： the idea posits itself as that which it is in itself； or； what is the same thing； it goes into
itself out of that immediacy and externality which is death in order to go into itself； yet further； it
suspends this determinacy of the idea； in which it is only life； and becomes spirit； which is its truth。
§ 196。
The idea as nature is： （1） as universal； ideal being outside of itself space and time； （2） as real and
mutual being apart from itself particular or material existence； … inorganic nature； （3） as living
actuality； organic nature。 The three sciences can thus be named mathematics； physics； and
physiology。
I
Mathematics
§ 197。
（1） The first or immediate determination of nature is the abstract generality of its
self…externality；…its unmediated indifference； space。 It is the wholly ideal juxtaposition； because it is
being outside of itself and absolutely continuous； because this being apart from itself is still entirely
abstract； and has no specific difference within itself。
Much has been said； from different theoretical positions； about the nature of space。 I will mention
only the Kantian determination that space is； like time； a form of sensory intuition。 It has also
become customary to establish fundamentally that space must be regarded only as something
subjective in representation。 Disregarding what； in the Kantian conception； belongs to subjective
idealism and its determinations （cf § 5）； the correct determination remains that space is a mere
form； i。e。； an abstraction； that of immediate externality。…To speak of points of space； as if they
constituted the positive element of space； is inadmissible； since space； on account of its lack of
differentiation； is only the possibility and not the positing of that which is negative and therefore
absolutely continuous。 The point is therefore rather the negation of space。…This also settles the
question of the infinitude of space。 Space is in general pure quantity （§ 53f）； though no lo
