shorter logic-第38章
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that the recognition of its existence is peculiarly confined to the philosopher。 It would be truer to
say that Dialectic gives expression to a law which is felt in all other grades of consciousness； and in
general experience。 Everything that surrounds us may be viewed as an instance of Dialectic。 We
are aware that everything finite； instead of being stable and ultimate； is rather changeable and
transient； and this is exactly what we mean by that Dialectic of the finite； by which the finite； as
implicitly other than what it is； is forced beyond its own immediate or natural being to turn
suddenly into its opposite。
We have 。。。 identified Understanding with what is implied in the popular idea of the goodness of
God； we may now remark of Dialectic； the in same objective signification； that its principle
answers to the idea of his power。 All things； we say … that is； the finite world as such … are
doomed； in saying so； we have a vision of Dialectic as the universal and irresistible power before
which nothing can stay； however secure and stable it may deem itself。 The category of power does
not； it is true； exhaust the depth of the divine nature of the notion of ； but it certainly forms a vital
element in all religious consciousness。
Apart from this general objectivity of Dialectic； we find traces of its presence in each of the
particular provinces and phases of the natural and spiritual world。 Take as an illustration the
motion of the heavenly bodies。 At this moment the planet stands in this spot； but implicitly it is the
possibility of being in another spot； and that possibility of being otherwise the planet brings into
existence by moving。 Similarly the 'physical' elements prove to be Dialectical。 The process of
meteorological action is the exhibition of their Dialectic。 It is the same dynamic that lies at the root
of every natural process； and；； as it were； forces nature out of itself。
To illustrate the presence of Dialectic in the spiritual world； especially in the provinces of law and
morality； we have only to recollect how general experience shows us the extreme of one state or
action suddenly into its opposite： a Dialectic which is recognised in many ways in common
proverbs。 The summum jus summa injuria； which means that to drive an abstract right to its
extremity is to do a wrong。
In political life； as every one knows； extreme anarchy and extreme despotism naturally lead to one
another。 The perception of Dialectic in the province of individual Ethics is seen in the well…known
adages： 〃Pride comes before a fall〃； 〃Too much wit outwits itself〃。 Even feeling； bodily as well as
mental； has its dialectic。 Everyone knows how the extremes of pain and pleasure pass into each
other： the heart overflowing with joy seeks relief in tears； and the deepest melancholy will at times
betray its presence by a smile。
§ 81n2
Scepticism should not be looked upon merely as a doctrine of doubt。 It would be more correct to
say that the Sceptic has no doubt of his point； which is the nothingness of all finite existence。 He
who only doubts still clings to the hope that his doubt may be resolved； and that one or other of
the definite views； between which he wavers； will turn out solid and true。 Scepticism properly so
called is a very different thing： its is complete hopelessness about all which understanding counts
stable； and the feeling to which it gives birth is one of unbroken calmness and inward repose。 Such
at least is the noble Scepticism of antiquity； especially as exhibited in the writings of Sextus
Empiricus； when in the later times of Rome it had been systematised as a complement to the
dogmatic systems of Stoic and Epicurean。
Of far other stamp； and to be strictly distinguished from it； is the modern Scepticism 。。。； which
partly preceded the Critical Philosophy； and partly sprang out of it。 That later Scepticism consisted
solely in denying the truth and certitude of the supersensible； and in pointing to the facts of sense
and of immediate sensations as what we have to keep to。
Even to this day Scepticism is often spoken of as the irresistible enemy of all positive knowledge；
and hence of philosophy； in so far as philosophy is concerned with positive knowledge。 But in
these statements there is a misconception。 It is only the finite thought of abstract understanding
which has to fear Scepticism； because unable to withstand it： philosophy includes the sceptical
principle as a subordinate function of its own； in the shape of Dialectic。 In contradistinction to mere
scepticism； however； philosophy does not remain content with the purely negative result of
Dialectic。
The sceptic mistakes the true value of his result； when he supposes it to be no more than a
negation pure and simple。 For the negative which emerges as the result of dialectic is； because a
result； at the same time positive： it contains what it results from； absorbed into itself； and made part
of its own nature。 Thus conceived； however； the dialectical stage has the features characterising
the third grade of logical truth； the speculative form； or form of positive reason。
§ 82
＇c＇ The Speculative stage； or stage of Positive Reason； apprehends the unity of
terms （propositions） in their opposition … the affirmative； which is involved in their
disintegration and in their transition。
（1） The result of Dialectic is positive； because it has a definite content； or because
its result is not empty and abstract nothing but the negation of certain specific
propositions which are contained in the result … for the very reason that it is a
resultant and not an immediate nothing。
（2） It follows from this that the 'reasonable' result； though it be only a thought and
abstract； is still a concrete； being not a plain formal unity； but a unity of distinct
propositions。 Bare abstractions or formal thoughts are therefore no business of
philosophy； which has to deal only with concrete thoughts。
（3） The logic of mere Understanding is involved in Speculative logic； and can at
will be elicited from it； by the simple process of omitting the dialectical and
'reasonable' element。 When that is done； it becomes what the common logic is； a
descriptive collection of sundry thought…forms and rules which； finite though they
are； are taken to be something infinite。
§ 82n
If we consider only what it contains； and not how it contains it； the true reason…world； so far from
being the exclusive property of philosophy； is the right of every human being on whatever grade of
culture or mental growth he may stand； which would justify man's ancient title of rational being。
The general mode by which experience first makes us aware of the reasonable order of things is
by accepted and unreasoned belief； and the character of the rational； as already noted （s。 45）； is
to be unconditioned； self…contained； and thus to be self…determining。
In this sense man above all things becomes aware of the reasonable order of things when he
knows of God； and knows him to be the completely self…determined。 Similarly； the consciousness
a citizen has of his country and its laws is a perception of reason…world； so long as he looks up to
them as unconditioned and likewise universal powers； to which he must subject his individual will。
And in the same sense； the knowledge and will of the child is rational； when he knows his parents'
will； and wills it。
Now； to turn these rational （of course positively rational） realities into speculative principles； the
only thing needed is that they be thought。 The expression 'Speculation' in common life is often
used with a very vague and at the same time secondary sense； as when we speak of a matrimonial
or a commercial speculation。 By this we only mean two things： first； that what is the subject…matter
has to be passed and left behind； and secondly； that the subject…matter of such speculation； though
in the first place only subjective； must not remain so； but be realised or translated into objectivity。
What was some time ago remarked respecting the Idea may be a
