science of logic-第13章

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reason　too　why　reference　must　often　be　made　to　it　in　the　objective　logic　is　that　it　enters　into　detailed
consideration　of　important；　more　specific　aspects　of　logic；　whereas　later　philosophical　works　have　paid　little
attention　to　these　and　in　some　instances　have　only　displayed　a　crude　—　not　unavenged　—　contempt　for　them。
The　philosophising　which　is　most　widespread　among　us　does　not　go　beyond　the　Kantian　results；　that　Reason
cannot　acquire　knowledge　of　any　true　content　or　subject　matter　and　in　regard　to　absolute　truth　must　be
directed　to　faith。　But　what　with　Kant　is　a　result；　forms　the　immediate　starting…point　in　this　philosophising；　so
that　the　preceding　exposition　from　which　that　result　issued　and　which　is　a　philosophical　cognition；　is　cut　away
beforehand。　The　Kantian　philosophy　thus　serves　as　a　cushion　for　intellectual　indolence　which　soothes　itself
with　the　conviction　that　everything　is　already　proved　and　settled。　Consequently　for　genuine　knowledge；　for　a
specific　content　of　thought　which　is　not　to　be　found　in　such　barren　and　arid　complacency；　one　must　turn　to
that　preceding　exposition。

2。　If　the　expression　'objectifying　act　of　the　ego'　suggests　other　products　of　spirit；　e。g。　fantasy；　it　is　to　be
observed　that　we　are　speaking　of　a　determining　of　an　object　in　so　far　as　the　elements　of　its　content　do　not
belong　to　feeling　and　intuition。　Such　an　object　is　a　thought；　and　to　determine　it　means　partly；　first　to　produce　it；
partly；　in　so　far　as　it　is　something　presupposed；　to　have　further　thoughts　about　it；　to　develop　it　further　by
thought。

But　this　act　should　no　longer　be　called　consciousness；　consciousness　embraces　within　itself　the
opposition　of　the　ego　and　its　object　which　is　not　present　in　that　original　act。　The　name
consciousness　gives　it　a　semblance　of　subjectivity　even　more　than　does　the　term　thought；　which
here；　however；　is　to　be　taken　simply　in　the　absolute　sense　as　infinite　thought　untainted　by　the
finitude　of　consciousness；　in　short；　thought　as　such。

Now　because　the　interest　of　the　Kantian　philosophy　was　directed　to　the　so…called　transcendental
aspect　of　the　categories；　the　treatment　of　the　categories　themselves　yielded　a　blank　result；　what
they　are　in　themselves　without　the　abstract　relation　to　the　ego　common　to　all；　what　is　their　specific
nature　relatively　to　each　other　and　their　relationship　to　each　other；　this　has　not　been　made　an
object　of　consideration。　Hence　this　philosophy　has　not　contributed　in　the　slightest　to　a　knowledge
of　their　nature；　what　alone　is　of　interest　in　this　connection　occurs　in　the　Critique　of　Ideas。　But　if
philosophy　was　to　make　any　real　progress；　it　was　necessary　that　the　interest　of　thought　should　be
drawn　to　a　consideration　of　the　formal　side；　to　a　consideration　of　the　ego；　of　consciousness　as
such；　i。e。　of　the　abstract　relation　of　a　subjective　knowing　to　an　object；　so　that　in　this　way　the
cognition　of　the　infinite　form；　that　is；　of　the　Notion；　would　be　introduced。　But　in　order　that　this
cognition　may　be　reached；　that　form　has　still　to　be　relieved　of　the　finite　determinateness　in　which　it
is　ego；　or　consciousness。　The　form；　when　thus　thought　out　into　its　purity；　will　have　within　itself　the
capacity　to　determine　itself；　that　is；　to　give　itself　a　content；　and　that　a　necessarily　explicated
content　in　the　form　of　a　system　of　determinations　of　thought。

The　objective　logic；　then；　takes　the　place　rather　of　the　former　metaphysics　which　was　intended　to
be　the　scientific　construction　of　the　world　in　terms　of　thoughts　alone。　If　we　have　regard　to　the　final
shape　of　this　science；　then　it　is　first　and　immediately　ontology　whose　place　is　taken　by　objective
logic　—　that　part　of　this　metaphysics　which　was　supposed　to　investigate　the　nature　of　ens　in
general；　ens　comprises　both　being　and　essence；　a　distinction　for　which　the　German　language　has
fortunately　preserved　different　terms。　But　further；　objective　logic　also　comprises　the　rest　of
metaphysics　in　so　far　as　this　attempted　to　comprehend　with　the　forms　of　pure　thought　particular
substrata　taken　primarily　from　figurate　conception；　namely　the　soul；　the　world　and　God；　and　the
determinations　of　thought　constituted　what　was　essential　in　the　mode　of　consideration。　Logic；
however；　considers　these　forms　free　from　those　substrata；　from　the　subjects　of　figurate
conception；　it　considers　them；　their　nature　and　worth；　in　their　own　proper　character。　Former
metaphysics　omitted　to　do　this　and　consequently　incurred　the　just　reproach　of　having　employed
these　forms　uncritically　without　a　preliminary　investigation　as　to　whether　and　how　they　were
capable　of　being　determinations　of　the　thing…in…itself；　to　use　the　Kantian　expression　—　or　rather　of
the　Reasonable。　Objective　logic　is　therefore　the　genuine　critique　of　them　—　a　critique　which　does
not　consider　them　as　contrasted　under　the　abstract　forms　of　the　a　priori　and　the　a　posteriori；　but
considers　the　determinations　themselves　according　to　their　specific　content。

The　subjective　logic　is　the　logic　of　the　Notion；　of　essence　which　has　sublated　its　relation　to　being
or　its　illusory　being　＇Schein＇；　and　in　its　determination　is　no　longer　external　but　is　subjective　free；
self…subsistent　and　self…determining；　or　rather　it　is　the　subject　itself。　Since　subjectivity　brings　with　it
the　misconception　of　contingency　and　caprice　and；　in　general；　characteristics　belonging　to　the　form
of　consciousness；　no　particular　importance　is　to　be　attached　here　to　the　distinction　of　subjective
and　objective；　these　determinations　will　be　more　precisely　developed　later　on　in　the　logic　itself。

Logic　thus　falls　generally　into　objective　and　subjective　logic；　but　more　specifically　it　has　three　parts：

I　The　logic　of　being

II　The　logic　of　essence；　and

III　The　logic　of　the　Notion　




VOLUME　ONE：　THE　OBJECTIVE　LOGIC



　　　　　　　　　　　　　　　　　　Quality　…　Quantity　…　Measure



　　　　　　　　　　　　　　　　　　　　　　　　　　　　BOOK　ONE
　　　　　　　　　　　　　　　　THE　DOCTRINE　OF　BEING
　　Section　One：　Determinateness　（Quality）

Being　is　the　indeterminate　immediate；　it　is　free　from　determinateness　in　relation　to　essence　and
also　from　any　which　it　can　possess　within　itself。　This　reflectionless　being　is　being　as　it　is
immediately　in　its　own　self　alone。

Because　it　is　indeterminate　being；　it　lacks　all　quality；　but　in　itself；　the　character　of
indeterminateness　attaches　to　it　only　in　contrast　to　what　is　determinate　or　qualitative。　But
determinate　being　stands　in　contrast　to　being　in　general；　so　that　the　very　indeterminateness　of　the
latter　constitutes　its　quality。　It　will　therefore　be　shown　that　the　first　being　is　in　itself　determinate；　and
therefore；　secondly；　that　it　passes　over　into　determinate　being　…　is　determinate　being　…　but　that
this　latter　as　finite　being　sublates　itself　and　passes　over　into　the　infinite　relation　of　being　to　its　own
self；　that　is；　thirdly；　into　being…for…self。

Chapter　1　Being

A　Being

Being；　pure　being；　without　any　further　determination。　In　its　indeterminate　immediacy　it　is　equal
only　to　itself。　It　is　also　not　unequal　relatively　to　an　other；　it　has　no　diversity　within　itself　nor　any　with
a　reference　outwards。　It　would　not　be　held　fast　in　its　purity　if　it　contained　any　determination　or
content　which　could　be　distinguished　in　it　or　by　which　it　could　be　distinguished　from　an　other。　It　is
pure　indeterminateness　and　emptiness。　There　is　nothing　to　be　intuited　in　it；　if　one　can　speak　here
of　intuiting；　or；　it　is　only　this　pure　intuiting　itself。　Just　as　little　is　anything　to　be　thought　in　it；　or　it　is
equally　only　this　empty　thinking。　Being；　the　indeterminate　immediate；　is　in　fact　nothing；　and　neither
more　nor　less　than　nothing。

B　Nothing

Nothing；　pure　nothing：　it　is　simply　equality　with　itself；　complete　emptiness；　absence　of　all
determination　and　content　…　undifferentiatedness　in　itself。　In　so　far　as　intuiting　or　thinking　can　be
mentioned　here；　it　counts　as　a　distinction　whether　something　or　nothing　is　intuited　or　thought。　To
intuit　or　think　nothing　has；　therefore；　a　meaning；　both　are　distinguished　and　thus　nothing　is　（exists）
in　our　intuiting　or　thinking；　or　rather　it　is　empty　intuition　and　thought　itself；　and　the　same　empty
intuition　or　thought　as　pure　being。　Nothing　i