shorter logic-第45章
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suffer some change in its characteristics （as an alkali； when combined with an
acid； loses some of its properties）； we must see that the same fate awaits the
infinite； which； as the negative； will on its part likewise have its edge； as it were；
taken off on the other。 And this does really happen with the abstract one…sided
infinite of understanding。 The genuine infinite however is not merely in the
position of the one…sided acid； and so does not lose itself。 The negation of
negation is not a neutralisation： the infinite is the affirmative； and it is only the
finite which is absorbed。
In Being…for…self enters the category of Ideality。 Being…there…and…then； as in the
first instance apprehended in its being or affirmation； has reality （§ 91）； and thus
even finitude in the first instance is in the category of reality。 But the truth of the
finite is rather its ideality。 Similarly； the infinite of understanding； which is
coordinated with the finite； is itself only one of two finites； no whole truth； but a
non…substantial element。 This ideality of the finite is the chief maxim of
philosophy； and for that reason every genuine philosophy is idealism。 But
everything depends upon not taking for the infinite what； in the very terms of its
characterisation； is at the same time made a particular and finite。 For this； reason
we have bestowed a greater amount of attention on this。 distinction。 The
fundamental notion of philosophy； the genuine infinite； depends upon it。 The
distinction is cleared up by the simple； and for that reason seemingly insignificant；
but incontrovertible reflections contained in the first paragraph of this section。
（c） Being…for…self
§ 96
Being…for…self； as reference to itself； is immediacy； and as reference of the
negative to itself； is a self…subsistent； the One。 This unit； being without distinction
in itself； thus excludes the other from itself。
§ 96n
To be for self … to be one … is completed Quality； and as such； contains abstract Being and Being
modified a non…substantial elements。 As simple Being； the One is simple self…reference； as Being
modified it is determinate： but the determinateness is not in this case a finite determinateness … a
somewhat in distinction from an other … but infinite； because it contains distinction absorbed and
annulled in itself。
The readiest instance of Being…for…self is found in the 'I'。 We know ourselves as existents；
distinguished in the first place from other existents； and with certain relations thereto。 But we also
come to know this expansion of existence （in these relations） reduced； as it were； to a point in the
simple form of being…for…self。 When we say 'I'； we express this reference…to…self which is infinite；
and at the same time negative。 Man； it may be said； is distinguished from the animal world； and in
that way from our nature altogether； by knowing himself as 'I'： which amounts to saying that natural
things never attain free Being…for…self； but as limited to Being…there…and…then； are always and only
Being for another。
Again； Being…for…self may be described as ideality； just as Being…there…and…then was described as
reality。 It is said that besides reality there is also an ideality。 Thus the two categories are made
equal and parallel。 Properly speaking； ideality is not somewhat outside of and beside reality： the
notion of ideality just lies in its being the truth of reality。 That is to say； when reality is explicitly put
as what it implicitly is； it is at once seen to be ideality。 Hence ideality has not received its proper
estimation； when you allow that reality is not all in all； but that an ideality must be recognised
outside of it。 Such an ideality； external to or it may even be beyond reality； would be no better
than an empty name。 Ideality only has a meaning when it is the ideality of something： but this
something is not a mere indefinite this or that； but existence characterised as reality； which； if
retained in isolation； possesses no truth。 The distinction between Nature and Mind is not
improperly conceived； when the former is traced back to reality； and the latter so fixed and
complete as to subsist even without Mind： in Mind it first； as it were； attains its goal and its truth。
And similarly； Mind on its part is not merely a world beyond Nature and nothing more： it is really；
and with full proof； seen to be mind； only when it involves Nature as absorbed in itself。 Apropos
of this； we should note the double meaning of the German word aufheben （to put by or set aside）。
We mean by it （1） to clear away； or annul： thus； we say； a law or regulation is set aside； （2） to
keep； or preserve： in which sense we use it when we say： something is well put by。 This double
usage of language； which gives to the same word a positive and negative meaning； is not an
accident； and gives no ground for reproaching language as a cause of confusion。 We should rather
recognise in it the speculative spirit of our language rising above the me 'either…or' of
understanding。
§97
＇b＇ The relation of the negative to itself is a negative relation； and so a
distinguishing of the One from itself； the repulsion of the One； that is； it makes
Many Ones。 So far as regards the immediacy of the self…existents； these Many
are： and the repulsion of every One of them becomes to that extent their
repulsion against each other as existing units … in other words； their reciprocal
exclusion。
§97n
Whenever we speak of the One； the Many usually come into our mind at the same time。 Whence；
then； we are forced to ask； do the Many come？ This question is unanswerable by the
consciousness which pictures the Many as a primary datum； and treats the One as only one among
the Many。 But the philosophic notion teaches； contrariwise； that the One forms the presupposition
of the Many： and in the thought of the One is implied that it explicitly make itself Many。 。。。
？
The One； as already remarked； just is self…exclusion and explicit putting itself as the Many。 Each of
the Many however is itself a One； and in virtue of its so behaving； this all rounded repulsion is by
one stroke converted into its opposite … Attraction。
§ 98
Attraction and Repulsion
＇c＇ But the Many are one the same as another： each is One； or even one of the
Many； they are consequently one and the same。 Or when we study all that
Repulsion involves； we see that as a negative attitude of many Ones to one
another； it is just as essentially a connective reference of them to each other； and
as those to which the One is related in its act of repulsion are ones； it is in them
thrown into relation with itself。 The repulsion therefore has an equal right to be
called Attraction； and the exclusive One； or Being…for…self； suppresses itself。 The
qualitative character； which in the One or unit has reached the extreme point of its
characterisation； has thus passed over into determinateness （quality） suppressed；
i。e。 into Being as Quantity。
The philosophy of the Atomists is the doctrine in which the Absolute is
formulated as Being…for…self； as One； and many ones。 And it is the repulsion；
which shows itself in the notion of the One； which is assumed as the fundamental
force in these atoms。 But instead of attraction； it is Accident； that is； mere
unintelligence； which is expected to bring them together。 So long as the One is
fixed as one； it is certainly impossible to regard its congression with others as
anything but external and mechanical。 The Void； which is assumed as the
complementary principle to the atoms； is repulsion and nothing else； presented
under the image of the nothing existing between the atoms。 Modern Atomism …
and physics is still in principle atomistic … has surrendered the atoms so far as to
pin its faith on molecules or particles。 In doing so； science has come closer to
sensuous conception； at the cost of losing the precision of thought。 To put an
attractive by the side of a repulsive for
