shorter logic-第76章

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'conclude'　to　do　something：　a　phrase　which　implies　that　we　were；　so　to　speak；　open　and
accessible　to　this　or　that　determination。　Similarly　we　also　at　a　further　step　speak　of　a　man
'resolving'　to　do　something；　meaning　that　the　agent　steps　forward　out　of　his　self…regarding
inwardness　and　enters　into　dealings　with　the　environing　objectivity。　This　supplies　the　step　from　the
merely　Subjective　End　to　the　purposive　action　which　tends　outwards。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　207

（1）　The　first　syllogism　of　the　final　cause　represents　the　Subjective　End。　The
universal　notion　is　brought　to　unite　with　individuality　by　means　of　particularity；　so
that　the　individual　as　self…determination　acts　as　judge。　That　is　to　say；　it　not　only
particularises　or　makes　into　a　determinate　content　the　still　indeterminate　universal；
but　also　explicitly　puts　an　antithesis　of　subjectivity　and　objectivity；　and　at　the
same　time　is　in　its　own　self　a　return　to　itself；　for　it　stamps　the　subjectivity　of　the
notion；　presupposed　as　against　objectivity；　with　the　mark　of　defect；　in　comparison
with　the　complete　and　rounded　totality；　and　thereby　at　the　same　time　turns
outwards。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　208

（2）　This　action　which　is　directed　outwards　is　the　individuality；　which　in　the
Subjective　End　is　identical　with　the　particularity　under　which；　along　with　the
content；　is　also　comprised　the　external　objectivity。　It　throws　itself　in　the　first　place
immediately　upon　the　object；　which　it　appropriates　to　itself　as　a　Means。　The
notion　is　this　immediate　power；　for　the　notion　is　the　self…identical　negativity；　in
which　the　being　of　the　object　is　characterised　as　wholly　and　merely　ideal。　The
whole　Middle　Term　is　this　inward　power　of　the　notion；　in　the　shape　of　an　agency；
with　which　the　object　as　Means　is　immediately　united　and　in　obedience　to　which
it　stands。　

In　finite　teleology　the　Middle　Term　is　broken　up　into　two　elements　external　to
each　other；　（a）　the　action　and　（b）　the　object　which　serves　as　Means。　The　relation
of　the　final　cause　as　power　to　this　object；　and　the　subjugation　of　the　object　to　it；
is　immediate　（it　forms　the　first　premise　in　the　syllogism）　to　this　extent；　that　in　the
teleological　notion　as　the　self…existent　ideality　the　object　is　put　as　potentially　null。
This　relation；　as　represented　in　the　first　premise；　itself　becomes　the　Middle　Term；
which　at　the　same　time　involves　the　syllogism；　that　through　this　relation…in　which
the　action　of　the　End　is　contained　and　dominant…the　End　is　coupled　with
objectivity。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　208n

The　execution　of　the　End　is　the　mediated　mode　of　realising　the　End；　but　the　immediate　realisation
is　not　less　needful。　The　End　lays　hold　of　the　object　immediately；　because　it　is　the　power　over　the
object；　because　in　the　End　particularity；　and　in　particularity　objectivity　also；　is　involved。　A　living
being　has　a　body；　the　soul　takes　possession　of　it　and　without　intermediary　has　objectified　itself　in
it。　The　human　soul　has　much　to　do；　before　it　makes　its　corporeal　nature　into　a　means。　Man　must；
as　it　were；　take　possession　of　his　body；　so　that　it　may　be　the　instrument　of　his　soul。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　209

（3）Purposive　action；　with　its　Means；　is　still　directed　outwards；　because　the　End　is
also　not　identical　with　the　object；　and　must　consequently　first　be　mediated　with　it。
The　Means　in　its　capacity　of　object　stands；　in　this　second　premise；　in　direct
relation　to　the　other　extreme　of　the　syllogism；　namely；　the　material　or　objectivity
which　is　presupposed。　This　relation　is　the　sphere　of　chemism　and　mechanism；
which　have　now　become　the　servants　of　the　Final　Cause；　where　lies　their　truth
and　free　notion。　Thus　the　Subjective　End；　which　is　the　power　ruling　these
processes；　in　which　the　objective　things　wear　themselves　out　on　one　another；
contrives　to　keep　itself　free　from　them；　and　to　preserve　itself　in　them。　Doing　so；　it
appears　as　the　Cunning　of　reason。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　209n

Reason　is　as　cunning　as　it　is　powerful。　Cunning　may　be　said　to　lie　in　the　intermediative　action
which；　while　it　permits　the　objects　to　follow　their　own　bent　and　act　upon　one　another　till　they
waste　away；　and　does　not　itself　directly　interfere　in　the　process；　is　nevertheless　only　working　out
its　own　aims。　With　this　explanation；　Divine　Providence　may　be　said　to　stand　to　the　world　and　its
process　in　the　capacity　of　absolute　cunning。　God　lets　men　do　as　they　please　with　their　particular
passions　and　interests；　but　the　result　is　the　accomplishment　of…not　their　plans；　but　his；　and　these
differ　decidedly　from　the　ends　primarily　sought　by　those　whom　he　employs。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　210

The　Realised　End　is　thus　the　overt　unity　of　subjective　and　objective。　It　is
however　essentially　characteristic　of　this　unity；　that　the　subjective　and　objective
are　neutralised　and　cancelled　only　in　the　point　of　their　one…sidedness；　while　the
objective　is　subdued　and　made　conformable　to　the　End；　as　the　free　notion；　and
thereby　to　the　power　above　it。　The　End　maintains　itself　against　and　in　the
objective：　for　it　is　no　mere　one…sided　subjective　or　particular；　it　is　also　the
concrete　universal；　the　implicit　identity　of　both。　This　universal；　as　simply　reflected
in　itself；　is　the　content　which　remains　unchanged　through　all　the　three　termini　of
the　syllogism　and　their　movement。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　211

In　Finite　Design；　however；　even　the　executed　End　has　the　same　radical　rift　or
flaw　as　had　the　Means　and　the　initial　End。　We　have　got　therefore　only　a　form
extraneously　impressed　on　a　pre…existing　material：　and　this　form；　by　reason　of　the
limited　content　of　the　End；　is　also　a　contingent　characteristic。　The　End　achieved
consequently　is　only　an　object；　which　again　becomes　a　Means　or　material　for
other　Ends；　and　so　on　for　ever。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　212

But　what　virtually　happens　in　the　realising　of　the　End　is　that　the　one…sided
subjectivity　and　the　show　of　objective　independence　confronting　it　are　both
cancelled。　In　laying　hold　of　the　means；　the　notion　constitutes　itself　the　very
implicit　essence　of　the　object。　In　the　mechanical　and　chemical　processes；　the
independence　of　the　object　has　been　already　dissipated　implicitly；　and　in　the
course　of　their　movement　under　the　dominion　of　the　End；　the　show　of　that
independence；　the　negative　which　confronts　the　Notion；　is　got　rid　of。　But　in　the
fact　that　the　End　achieved　is　characterised　only　as　a　Means　and　a　material；　this
object；　viz。　the　teleological；　is　there　and　then　put　as　implicitly　null；　and　only
'ideal'。　This　being　so；　the　antithesis　between　form　and　content　has　also　vanished。
While　the　End　by　the　removal　and　absorption　of　all　form…characteristics　coalesces
with　itself；　the　form　as　self…identical　is　thereby　put　as　the　content；　so　that　the
notion；　which　is　the　action　of　form；　has　only　itself　for　content。　Through　this
process；　therefore；　there　is　made　explicitly　manifest　what　was　the　notion　of
design：　viz。　the　implicit　unity　of　subjective　and　objective　is　now　realised。　And　this
is　the　Idea。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　212n

This　finitude　of　the　End　consists　in　the　circumstance；　that；　in　the　process　of　realising　it；　the　material；
which　is　employed　as　a　means；　is　only　externally　subsumed　under　it　and　made　conformable　to　it。
But；　as　a　matter　of　fact；　the　object　is　the　notion　implicitly：　and　thus　when　the　notion；　in　the　shape　of
End；　is　realised　in　the　object；　we　have　but　the　manifestation　of　the　inner　nature　of　the　object　itself。
Objectivity　is　thus；　as　it　were；　only　a　covering　under　which　the　notion　lies　concealed。　Within　the
range　of　the　finite　we　can　never　see　or　experience　that　the　End　has　been　really　secured。　The
consummation　of　the　infinite　End；　therefore；　consists　merely　in　removing　the　illusion　which　makes　it
seem　yet　unaccomplished。　The　Good；　the　absolutely　Good；　is　eternally　accomplishing　itself　in　the
world：　and　the　result　is　that　it　need　not　wait　upon　us；　but　is　already　by　implication；　as　well　as　in　full
actuality；　accomplished。　This　is　the　illusion　under　which　we　live。　It　alone