philosophy of nature-第3章
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question of the infinitude of space。 Space is in general pure quantity （§ 53f）； though no longer as a
logical determination； but rather as existing immediately and externally。 Nature； consequently； does
not begin with quality but with quantity； because its determination is not； like logical being； the
absolute first and immediate； but essentially a mediated being； a being external to and other than
itself
§ 198。
Space has； as the concept in general （and more determinate than an indifferent self…externality） its
differences within it： （a） in its indifference these are immediately the three dimensions； which are
merely diverse and quite indeterminate。
But geometry is not required to deduce that space necessarily has precisely three dimensions； for it
is not a philosophical science； and may therefore presuppose space as its object。 Moreover； even
apart from this； no thought is given to the demonstration of such a necessity。 The necessity rests on
the nature of the concept； whose determinations； however； because they depict themselves in
these first elements of being apart from themselves； in abstract quantity； are only entirely superficial
and a completely empty difference。 One can also； therefore； not say how height； length； and width
differ from each other； because they only ought to be different； but are not yet differences。…Height
has its more precise determination as direction according to the center of the earth； but this does
not at all concern the nature of space for itself Following from this point it is equally as indifferent
whether this direction is called height or depth； or length or breadth； which is also often called
depth。
§ 199。
（b） But the difference of space is essentially a determinate； qualitative difference。 As such it is （a）
first； the negation of space itself because this is immediate and undifferentiated self…externality； the
point。 （b） The negation as negation； however； is itself spatial； and the relation of the point to space
is the line； the first otherness of the point。 （c） The truth of the otherness is； however； the negation
of the negation。 The line； therefore； passes over into the plane； which on the one hand is a
determinacy opposed to line and point； and thus is plane in general； but on the other hand is the
suspended negation of space； and thus the re…establishment of spatial totality； which； however；
now contains the negative moment within itself an enclosing surface； which splits off an individual；
whole space。
That the line does not consist of points； nor the plane of lines； follows from their concepts； for the
line is the point existing outside of itself relating itself to space； and suspending itself and the plane
is just as much the suspended line existing outside of itself。…Here the point is represented as the
first and positive entity； and taken as the starting point。 The converse； though； is also true： in as far
as space is positive； the plane is the first negation and the line is the second； which； however； is in
its truth the negation relating self to self the point。 The necessity of the transition is the same。…
The other configurations of space considered by geometry are further qualitative limitations of a
spatial abstraction； of the plane； or of a limited spatial whole。 Here there occur a few necessary
moments； for example； that the triangle is the first rectilinear figure； that all other figures must； to be
determined； be reduced to it or to the square； and so on。…The principle of these figures is the
identity of the understanding； which determines the figurations as regular； and in this way grounds
the relationships and sets them in place； which it now becomes the purpose of science to know。
It may be noted in passing that it was an extraordinary notion of Kant's to claim that the definition
of the straight line as the shortest distance between two points is a synthetic proposition； for my
concept of straightness contains nothing of size； but only a quality。 In this sense every definition is a
synthetic proposition。 What is defined； the straight line； is in the first place the intuition or
representation； and the determination that it is the shortest distance between two points constitutes
in the first place the concept （namely； as it appears in such definitions； cf。 § 110）。 That the
concept is not already given by the intuition constitutes precisely the difference between the two；
and is what calls for a definition。 That something seems to the representation to be a quality；
though its specificity rests on a quantitative determination； is something very simple； and also the
case for example with the right angle； the straight line； and so on。
§ 200。
（2） Negativity； which as point relates itself to space and in space develops its determinations as
line and plane； is； however； in the sphere of self…externality equally for itself and appearing
indifferent to the motionless coexistence of space。 Negativity； thus posited for itself is time。
§ 201。
Time； as the negative unity of being outside of itself； is just as thoroughly abstract； ideal being：
being which； since it is； is not； and since it is not； is。
Tune； like space； is a pure form of sensuousness； or intuition； but； as with space； the difference
between objectivity and a contrastingly subjective consciousness does not matter to time。 If these
determinations are applied to space and time； then space is abstract objectivity； whereas time is
abstract subjectivity。 Time is the same principle as the I = I of pure self…consciousness； but the
same principle or the simple concept still in its entire externality； intuited mere becoming； pure
being in itself as sheer coming out of itself。 Time is just as continuous as space； for it is abstract
negativity relating itself to itself and in this abstraction there is as yet no real difference。
In time； it is said； everything arises and passes away； or rather； there appears precisely the
abstraction of arising and falling away。 If abstractions are made from everything； namely； from the
fullness of time just as much as from the fullness of space； then there remains both empty time and
empty space left over； that is； there are then posited these abstractions of exteriority。…But time
itself is this becoming； this existing abstraction； the Chronos who gives birth to everything and
destroys his offspring。…That which is real； however； is just as identical to as distinct from time。
Everything is transitory that is temporal； that is； exists only in time or； like the concept； is not in
itself pure negativity。 To be sure； this negativity is in everything as its immanent； universal essence；
but the temporal is not adequate to this essence； and therefore relates to this negativity in terms of
its power。 Time itself is eternal； for it is neither just any time； nor the moment now； but time as time
is its concept。 The concept； however； in its identity with itself I= 1； is in and for itself absolute
negativity and freedom。 Time； is not； therefore； the power of the concept； nor is the concept in
time and temporal； on the contrary； the concept is the power of time； which is only this negativity
as externality。…The natural is therefore subordinate to time； insofar as it is finite； that which is true；
by contrast； the idea； the spirit； is eternal。 Thus the concept of eternity must not be grasped as if it
were suspended time； or in any case not in the sense that eternity would come after time； for this
would turn eternity into the future； in other words into a moment of time。 And the concept of
eternity must also not be understood in the sense of a negation of time； so that it would be merely
an abstraction of time。 For time in its concept is； like the concept itself generally； eternal； and
therefore also absolute presence。
§ 202。
The dimensions of time； the present； future； and past； are only that which is becoming and its
dissolution into the differences of being as the transition into nothingness； and of Nothingness
