shorter logic-第39章
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What was some time ago remarked respecting the Idea may be applied to this common usage of
the term 'speculation'； and we may add that people who rank themselves among the educated
expressly speak of speculation even as if it were something purely subjective。 A certain theory of
some conditions and circumstances of nature or mind may be； say these people； very fine and
correct as a matter of speculation； but it contradicts experience and nothing of the sort is
admissible in reality。 To this the answer is； that the speculative is in its true signification； neither
preliminary nor even definitively； something merely subjective： that； on the contrary； it expressly
rises above such oppositions as that between subjective and objective； which the understanding
cannot get over； and absorbing them in itself； evinces its own concrete and all…embracing nature。
A one…sided proposition therefore can never even give expression to a speculative truth。 If we say；
for example； that the absolute is the unity of subjective and objective； we are undoubtedly in the
right； but so far one…sided； as we enunciate the unity only and lay the accent upon it； forgetting that
in reality the subjective and objective are not merely identical but also distinct。
Speculative truth； it may also be noted； means very much the same as what； in special connection
with religious experience and doctrines； used to be called Mysticism。 The term Mysticism is at
present used； as a rule； to designate what is mysterious and incomprehensible： and in proportion as
their general culture and way of thinking vary； the epithet is applied by one class to denote the real
and the true； by another to name everything connected with superstition and deception。
On which we first of all remark that there is mystery in the mystical； only however for the
understanding which is ruled by the principle of abstract identity； whereas the mystical； as
synonymous with the speculative； is the concrete unity of those propositions which understanding
only accepts in their separation and opposition。 And if those who recognise Mysticism as the
highest truth are content to leave it in its original utter mystery； their conduct only proves that for
them too； as well as for their antagonists； thinking means abstract identification； and that in their
opinion； therefore truth can only be won by renouncing thought； or as it is frequently expressed； by
leading the reason captive。
But； as we have seen； the abstract thinking of understanding is so far from being either ultimate or
stable； that it shows a perpetual tendency to work its own dissolution and swing round into its
opposite。 Reasonableness； on the contrary； just consists in embracing within itself these opposites
as unsubstantial elements。 Thus the reason…world may be equally styled mystical … not however
because thought cannot both reach and comprehend it； but merely because it lies beyond the
compass of understanding。
Subdivision of Logic
§83
Logic is subdivided into three parts：
I。 The Doctrine of Being。
II。 The Doctrine of Essence。
III。 The Doctrine of Notion and Idea。
That is； the Theory of Thought in：
I。 its immediacy； the notion implicit and in germ；
II。 its reflection and mediation； the being…for…self and show of the notion；
III。 its return into self； and its developed abiding by itself … the notion in and for
itself。
First Subdivision of The Logic；
VII。 The Doctrine of Being
§ 84
Being is the notion implicit only： its special forms have the predicate 'is'； when
they are distinguished they are each of them an 'other'： and the shape which
dialectic takes in them； i。e。 their further specialisation； is at once a forth…putting
and in that way a disengaging of the notion implicit in being； and at the same time
the withdrawing of being inwards； its sinking deeper into itself。 Thus the
explication of the notion in the sphere of being does two things： it brings out the
totality of being； and it abolishes the immediacy of being； or the form of being as
such。
§ 85
Being itself and the special sub…categories of it which follow； as well as those of
logic in general； may be looked upon as definitions of the Absolute； or
metaphysical definitions of God： at least the first and third categories in every
triad may … the first； where the thought…form of the triad is formulated in its
simplicity； and the third； being the return from differentiation to a simple
self…reference。 For a metaphysical definition of God is the expression of his nature
in thoughts as such： and logic embraces all thoughts so long as they continue in
the thought…form。 The second sub…category in each triad； where the grade of
thought is in its differentiation； gives； on the other hand； a definition of the finite。
The objection to the form of definition is that it implies a something in the mind's
eye on which these predicates may fasten。 Thus even the Absolute （though it
purports to express God in the style and character of thought） in comparison with
its predicate （which really and distinctly expresses in thought what the subject
does not） is as yet only an inchoate pretended thought … the indeterminate subject
of predicates yet to come。 The thought； which is here the matter of sole
importance； is contained only in the predicate： and hence the propositional form；
like the said subject； viz。； the Absolute； is a mere superfluity。
Quantity； Quality and Measure
§ 85n
Each of the three spheres of the logical idea proves to be a systematic whole of thought…terms；
and a phase of the Absolute。 This is the case with Being； containing the three grades of quality；
quantity and measure。
Quality is； in the first place； the character identical with being： so identical that a thing ceases to be
what it is； if it loses its quality。 Quantity； on the contrary； is the character external to being； and
does not affect the being at all。 Thus； e。g。 a house remains what it is； whether it be greater or
smaller； and red remains red； whether it be brighter or darker。
Measure； the third grade of being； which is the unity of the first two； is a qualitative quantity。 All
things have their measure： i。e。 the quantitative terms of their existence； their being so or so great；
does not matter within certain limits； but when these limits are exceeded by an additional more or
less； the things cease to be what they were。 From measure follows the advance to the second
subdivision of the idea； Essence。
The three forms of being here mentioned； just because they are the first； are also the poorest； i。e。
the most abstract。 Immediate （sensible） consciousness； in so far as it simultaneously includes an
intellectual element； is especially restricted to the abstract categories of quality and quantity。
The sensuous consciousness is in ordinary estimation the most concrete and thus also the richest；
but that is true only as regards materials； whereas； in reference to the thought it contains； it is really
the poorest and most abstract。
A。 QUALITY
（a） Being
§ 86
Pure Being makes the beginning： because it is on the one hand pure thought； and
on the other immediacy itself； simple and indeterminate； and the first beginning
cannot be mediated by anything； or be further determined。
All doubts and admonitions； which might be brought against beginning the science
with abstract empty being； will disappear if we only perceive what a beginning
naturally implies。 It is possible to define being as 'I = I'； as 'Absolute Indifference'
or Identity； and so on。 Where it is felt necessary to begin either with what is
absolutely certain； i。e。 certainty of oneself； or with a definition or intuition of the
absolute truth； these and other forms of the kind may be looked on as if they
must be the first。 But each of these forms contains a mediation； and hen
