philosophy of nature-第7章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
and pressure。 In this common mechanical motion the size of the mass； which has no meaning in the
fall； and the resistance； which the size achieves through its particular constitution； are moments of
determination。 But because this motion contradicts the essential relation of the dependent body；
namely； that relation to its central body； it suspends itself through itself in rest。 This necessity of the
concept appears； however； in the sphere of externality； as an external impediment or friction。
The law of inertia is initially taken from the nature of the motion of dependent bodies； for which the
motion； because it involves the difference from themselves for themselves； is external。 But
precisely for this reason rest is immanent to the bodies； namely； the identity with the centre lying
outside of them。 Their motion converts therefore essentially into rest； but not into absolute rest；
rather into the pressure of striving towards their centre。 This centre； if it is to be seen as a striving
moment； is at the least the transformation of that external movement into the striving which
constitutes the nature of the body。
The individual impediment； or the general one； the friction； is external； to be sure； but also
necessary。 It is the manifestation of that transition posited by the concept of the dependent body。
And precisely this can also be found in consideration of the pendulum； the motion of which； it is
said； would continue without stopping if friction could be removed。
For itself the law of inertia expresses nothing but the fixation of the understanding on the
abstractions of rest and motion； which state that rest is only rest and motion is only motion。 The
transformation of these abstractions into each other； which is the concept； is for the understanding
something external。 This law of inertia； together with thrust； attraction； and other determinations
have been inadmissibly transposed from common mechanics into absolute mechanics； where
motion is rather to be found in its free concept。
§ 216。
The difference between central and dependent bodies is in the implicit being of gravity； whose
identical nature is its existence。 The dependent body has the beginning of the real difference as the
being outside of itself of the gravity identical to itself； the dependent body has only a negative
centre and therefore can only move around the centre simply as mass。 The determinacy of its
motion is not in and for itself but refers back to a factor which is the mass of the other； so that their
sizes can be exchanged； and the motion remains the same。
§ 217。
This externality of determinate being constitutes the special determinacy of matter。 But in this it
does not remain limited by a quantitative difference； rather the difference is essentially a qualitative
one； so that the determinacy of matter constitutes its being。
The empty abstraction of formless matter contains a merely quantitative difference and views its
further determinacy as a form inessential to it。 Even the forces of attraction and repulsion are
supposed to influence it externally。 Since it is the concept positing itself outside of itself it is so
identical to the specific form that the form constitutes its special nature。
B。
Elementary Physics
§ 218。
Gravity； as the essence of matter existing in itself only inner identity； transforms； since its concept is
the essential externality； into the manifestation of the essence。 As such it is the totality of the
determinations of reflection； but these as thrown apart from each other； so that each appears as
particular； qualified matter which； not yet determined as individuality； is a formless element。
The determination of an element is the being for itself of matter as it finds its point of unity in the
concept； though this does not yet have to do with the determination of a physical element； which is
still real matter； a totality of its qualities existing in itself。
（a） Elementary Particles
§ 219。
（1） Matter in its first elementary state is pure identity； not inwardly； but as existing； that is； the
relation to itself determined as independent in contrast to the other determinations of totality。 This
existing self of matter is light。
§ 220。
As the abstract self of matter； light is absolutely lightweight； and as matter； infinite； but as material
ideality it is inseparable and simple being outside of itself。
In the Oriental intuition of the substantial unity of the spiritual and the natural； the pure selfhood of
consciousness； thought identical with itself as the abstraction of the true and the good is one with
light。 When the conception which has been called realistic denies that ideality is present in nature； it
need only be referred to light； to that pure manifestation which is nothing but manifestation。
Heavy matter is divisible into masses； since it is concrete identity and quantity； but in the highly
abstract ideality of light there is no such distinction； a limitation of light in its infinite expansion does
not suspend its absolute connection。 The conception of discrete； simple； rays of light； and of
particles and bundles of them which are supposed to constitute light in its limited expansion；
belongs among the rest of the conceptual barbarism which has； particularly since Newton； become
dominant in physics。 The indivisibility of light in its infinite expansion； a reality outside of itself that
remains self…identical； can least of all be treated as incomprehensible by the understanding； for its
own principle is rather this abstract identity。
Astronomers have come to speak of celestial phenomena which are perceived by us five hundred
years and more after their actual occurrence。 In this one can see； on the one hand； empirical
manifestations of the propagation of light； carried over from a sphere where they obtain into
another where they have no meaning； but on the other hand a past which has become present in
ideal fashion as in memory。
There is also the conception of light which suggests that from each point of a visible surface beams
are emitted in every direction； so that from each point a material hemisphere of infinite dimensions
is formed； and that all of these infinitely many hemispheres interpenetrate each other。 If this were
so a dense； confused mass should form between the eye and the object； and the still…unexplained
visibility would rather； on the basis of this explanation； give way to invisibility。 The whole
conception reduces to an absurdity； somewhat like the conception of a concrete body which is
presumed to consist of many substances； with each existing in the pores of the other； in which；
conversely； the others exist and circulate。 Through this comprehensive penetration the assumption
of the discrete materiality of the supposedly real substances is destroyed； and an entirely ideal
relationship is established。
The self…like nature of light； insofar as it vitalises natural things； individualises them； and strengthens
and holds together their unfolding； first becomes manifest in the individualisation of matter； for the
initially abstract identity is only as return and suspension of particularity the negative unity of
individuality。
§ 221。
Light behaves as a general identity； initially in this determination of diversity； or the determination
by the understanding of the moment of totality； then to concrete matter as an external and other
entity； as to darkening。 This contact and external darkening of the one by the other is colour。
According to the familiar Newtonian theory； white； or colourless light consists of five or seven
colours； … the theory itself can not say exactly how many。 One can not express oneself strongly
enough about the barbarism； in the first place； of the conception that with light； too； the worst form
of reflection； the compound； was seized upon； so that brightnes
