shorter logic-第56章
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reflection…into…self in contrast with its immediacy； but； in so doing； has it only in
another aspect of the form。 This ground of its is no less phenomenal than itself；
and the phenomenon accordingly goes on to an endless mediation of subsistence
by means of form； and thus equally by non…subsistence。 This endless
intermediation is at the same time a unity of self…relation； and existence is
developed into a totality； into a world of phenomena … of reflected finitude。
（b） Content and Form
§133
Outside one another as the phenomena in this phenomenal world are； they form a
totality； and are wholly contained in their self…relatedness。 In this way the
self…relation of the phenomenon is completely specified； it has the Form in itself：
and because it is in this identity； has it as essential subsistence。 So it comes about
that the form is Content： and in its phase is the Law of the Phenomenon。 When
the form； on the contrary； is not reflected into self； it is equivalent to the negative
of the phenomenon； to the non…independent and changeable： and that sort of form
is the indifferent or External Form。
The essential point to keep in mind about the opposition of Form and Content is
that the content is not formless； but has the form in its own self； quite as much as
the form is external to it。 There is thus a doubling of form。 At one time it is
reflected into itself； and then is identical with the content。 At another time it is not
reflected into itself； and then it is external existence； which does not at all affect
the content。 We are here in presence； implicitly； of the absolute correlation of
content and form： viz。； their reciprocal revulsion； so that content is nothing but
the revulsion of form into content； and form nothing but the revulsion of content
into form。 This mutual revulsion is one of the most important laws of thought。
But it is not explicitly brought out before the Relations of Substance and
Causality。
§133n
Form and content are a pair of terms frequently employed by the reflective understanding；
especially with a habit of looking on the content as the essential and independent； the form on the
contrary as the unessential and dependent。 Against this it is to be noted that both are in fact equally
essential； and that； while a formless content can be as little found as a formless matter； the two
（content and matter） are distinguished by this circumstance； that matter； though implicitly not
without form； still in its existence manifests a disregard of form； whereas the content； as such； is
what it is only because the matured form is included in it。 Still the form still suffers from externality。
In a book； for instance； it certainly has no bearing upon the content； whether it be written or
printed； bound in paper or in leather。 That however does not in the least imply that apart from such
an indifferent and external form； the content of the book is itself formless。 There are undoubtedly
books enough which even in reference to their content may well be styled formless： but want of
form in this case is the same as bad form； and means the defect of the right form； not the absence
of all form whatever。 So far is this right form from being unaffected by the content that it is rather
the content itself。 A work of art that wants the right form is for that very reason no right or true
work of art： and it is a bad way of excusing an artist； to say that the content of his works is good
and even excellent； though they want the right form。 Real works of art are those where content
and form exhibit a thorough identity。 The content of the Iliad； it may be said； is the Trojan war； and
especially the wrath of Achilles。 In that we have everything； and yet very little after all； for the Iliad
is made an Iliad by the poetic form； in which that content is moulded。 The content of Romeo and
Juliet may similarly be said to be the ruin of two lovers through the discord between their families：
but something more is needed to make Shakespeare's immortal tragedy。
In reference to the relation of form and content in the field of science； we should recollect the
difference between philosophy and the rest of the sciences。 The latter are finite； because their
mode of thought； as a merely formal act； derives its content from without。 Their content therefore
is not known as moulded from within through the thoughts which lie at the ground of it； and form
and content do not thoroughly interpenetrate each other。 This partition disappears in philosophy；
and thus justifies its title of infinite knowledge。 Yet even philosophic thought is often held to be a
merely formal act； and that logic； which confessedly deals only with thoughts qua thoughts； is
merely formal； is especially a foregone conclusion。 And if content means no more than what is
palpable and obvious to the senses； all philosophy and logic in particular must be at once
acknowledged to be void of content； that is to say； of content perceptible to the senses。 Even
ordinary forms of thought； however； and the common usage of language； do not in the least restrict
the appellation of content to what is perceived by the senses； or to what has a being in place and
time。
A book without content is； as every one knows； not a book with empty leaves； but one of which
the content is as good as none。 We shall find as the last result on closer analysis； that by what is
called content an educated mind means nothing but the presence and power of thought。 But this is
to admit that thoughts are not empty forms without affinity to their content； and that in other
spheres as well as in art the truth and the sterling value of the content essentially depend on the
content showing itself identical with the form。
§134
But immediate existence is a character of the subsistence itself as well as of the
form： it is consequently external to the character of the content； but in an equal
degree this externality； which the content has through the factor of its subsistence；
is essential to it。 When thus explicitly stated； the phenomenon is relativity or
correlation： where one and the same thing； viz。 the content or the developed
form； is seen as the externality and antithesis of independent existences； and as
their reduction to a relation of identity in which identification alone the two things
distinguished are what they are。
§135
（c） Relation or Correlation
＇a＇ The immediate relation is that of the Whole and the Parts。 The content is the
whole； and consists of the parts （the form）； its counterpart。 The parts are diverse
from one another。 It is they that possess independent being。 But they are parts；
only when they are identified by being related to one another； or； in so far as they
make up the whole； when taken together。 But this 'together' is the counterpart
and negation of the part。
§135n
Essential correlation is the specific and completely universal phase in which things appear。
Everything that exists stands in correlation； and this correlation is the veritable nature of every
existence。 The existent thing in this way has no being of its own； but only in something else： in this
other however it is self…relation； and correlation is the unity of the self…relation and
relation…to…others。 The relation of the whole and the parts is untrue to this extent； that the notion
and the reality of the relation are not in harmony。 The notion of the whole is to contain parts： but if
the whole is taken and made what its notion implies； i。e。 if it is divided； it at once ceases to be a
whole。 Things there are no doubt； which correspond to this relation： but for that very reason they
are low and untrue existences。 We must remember； however； what 'untrue' signifies。 When it
occurs in a philosophical discussion； the term 'untrue' does not signify that the thing to which it is
applied is non…existent。 A bad state or a sickly body may exist all the same； but these things are
untrue； because their notio
