science of logic-第14章

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intuition　or　thought　as　pure　being。　Nothing　is；　therefore；　the　same　determination；　or　rather　absence
of　determination；　and　thus　altogether　the　same　as；　pure　being。？

C　Becoming

1。　Unity　of　Being　and　Nothing

Pure　Being　and　pure　nothing　are；　therefore；　the　same。　What　is　the　truth　is　neither　being　nor
nothing；　but　that　being　…　does　not　pass　over　but　has　passed　over　…　into　nothing；　and　nothing　into
being。　But　it　is　equally　true　that　they　are　not　undistinguished　from　each　other；　that；　on　the　contrary；
they　are　not　the　same；　that　they　are　absolutely　distinct；　and　yet　that　they　are　unseparated　and
inseparable　and　that　each　each　immediately　vanishes　in　its　opposite。　Their　truth　is　therefore；　this
movement　of　the　immediate　vanishing　of　the　one　into　the　other：　becoming；　a　movement　in　which
both　are　distinguished；　but　by　a　difference　which　has　equally　immediately　resolved　itself。


Remark　1：　The　Opposition　of　Being　and　Nothing　in　Ordinary　Thinking

Remark　2：　Defectiveness　of　the　Expression　'Unity；　Identity　of　Being　and　Nothing'

Remark　3：　The　Isolating　of　These　Abstractions

Remark　4：　Incomprehensibility　of　the　Beginning

2。　Moments　of　Becoming：　Coming…to…be　and　Ceasing…to…be

3。　The　Sublation　of　Becoming

Remark：　The　Expression　'To　Sublate'

To　sublate；　and　the　sublated　（that　which　exists　ideally　as　a　moment）；　constitute　one　of　the　most
important　notions　in　philosophy。　It　is　a　fundamental　determination　which　repeatedly　occurs
throughout　the　whole　of　philosophy；　the　meaning　of　which　is　to　be　clearly　grasped　and　especially
distinguished　from　nothing。　What　is　sublated　is　not　thereby　reduced　to　nothing。　Nothing　is
immediate；　what　is　sublated；　on　the　other　hand；　is　the　result　of　mediation；　it　is　a　non…being　but　as
a　result　which　had　its　origin　in　a　being。　It　still　has；　therefore；　in　itself　the　determinateness　from
which　it　originates。

To　sublate；　and　the　sublated　（that　which　exists　ideally　as　a　moment）　constitute　one　of　the　most
important　notions　in　philosophy。　It　is　a　fundamental　determination　which　repeatedly　occurs
throughout　the　whole　of　philosophy；　the　meaning　of　which　is　to　be　clearly　grasped　and　especially
distinguished　from　nothing。　What　is　sublated　is　not　thereby　reduced　to　nothing。　Nothing　is
immediate；　what　is　sublated；　on　the　other　hand；　is　the　result　of　mediation；　it　is　a　non…being　but　as
a　result　which　had　its　origin　in　a　being。　It　still　has；　therefore；　in　itself　the　determinate　from　which
it　originates。

'To　sublate'　has　a　twofold　meaning　in　the　language：　on　the　one　hand　it　means　to　preserve；　to
maintain；　and　equally　it　also　means　to　cause　to　cease；　to　put　an　end　to。　Even　'to　preserve'　includes
a　negative　elements；　namely；　that　something　is　removed　from　its　influences；　in　order　to　preserve　it。
Thus　what　is　sublated　is　at　the　same　time　preserved；　it　has　only　lost　its　immediacy　but　is　not　on　that
account　annihilated。

The　two　definitions　of　'to　sublate'　which　we　have　given　can　be　quoted　as　two　dictionary　meanings
of　this　word。　But　it　is　certainly　remarkable　to　find　that　a　language　has　come　to　use　one　and　the
same　word　for　two　opposite　meanings。　It　is　a　delight　to　speculative　thought　to　find　in　the　language
words　which　have　in　themselves　a　speculative　meaning；　the　German　language　has　a　number　of
such。　The　double　meaning　of　the　Latin　tollere　（which　has　become　famous　through　the　Ciceronian
pun：　tollendum　est　Octavium）　does　not　go　so　far；　its　affirmative　determination　signifies　only　a
lifting…up。　Something　is　sublated　only　in　so　far　as　it　has　entered　into　unity　with　its　opposite；　in　this
more　particular　signification　as　something　reflected；　it　may　fittingly　be　called　a　moment。　In　the　case
of　the　lever；　weight　and　distance　from　a　point　are　called　its　mechanical　moments　on　account　of　the
sameness　of　their　effect；　in　spite　of　the　contrast　otherwise　between　something　real；　such　as　a
weight；　and　something　ideal；　such　as　a　mere　spatial　determination；　a　line。'　We　shall　often　have
occasion　to　notice　that　the　technical　language　of　philosophy　employs　Latin　terms　for　reflected
determinations；　either　because　the　mother　tongue　has　no　words　for　them　or　if　it　has；　as　here；
because　its　expression　calls　to　mind　more　what　is　immediate；　whereas　the　foreign　language
suggests　more　what　is　reflected。

The　more　precise　meaning　and　expression　which　being　and　nothing　receive；　now　that　they　are
moments；　is　to　be　ascertained　from　the　consideration　of　determinate　being　as　the　unity　in　which
they　are　preserved。　Being　is　being；　and　nothing　is　nothing；　only　in　their　contradistinction　from　each
other；　but　in　their　truth；　in　their　unity；　they　have　vanished　as　these　determinations　and　are　now
something　else。　Being　and　nothing　are　the　same；　but　just　because　they　are　the　same　they　are　no
longer　being　and　nothing；　but　now　have　a　different　significance。　In　becoming　they　were
coming…to…be　and　ceasing…to…be；　in　determinate　being；　a　differently　determined　unity；　they　are
again　differently　determined　moments。　This　unity　now　remains　their　base　from　which　they　do　not
again　emerge　in　the　abstract　significance　of　being　and　nothing。

Chapter　2　Determinate　Being

In　considering　determinate　being　the　emphasis　falls　on　its　determinate　character；　the
determinateness　is　in　the　form　of　being；　and　as　such　it　is　quality。　Through　its　quality；　something　is
determined　as　opposed　to　an　other；　as　alterable　and　finite；　and　as　negatively　determined　not
only　against　an　other　but　also　in　its　own　self。　This　its　negation　as　at　first　opposed　to　the　finite
something　is　the　infinite；　the　abstract　opposition　in　which　these　determinations　appear　resolves
itself　into　the　infinity　which　is　free　from　the　opposition；　into　being…for…self。

The　treatment　of　determinate　being　falls　therefore　into　three　parts：

　　　　　A。　Determinate　being　as　such
　　　　　B。　Something　and　other；　finitude
　　　　　C。　Qualitative　infinity。

A　Determinate　Being　as　Such

　　　　　（a）　Determinate　Being　in　General

　　　　　（b）　Quality

　　　　　（c）　Something

B　Finitude

　　　　　（a）　Something　and　Other

　　　　　（b）　Determination；　Constitution　and　Limit

　　　　　（c）　Finitude

＇a＇　The　Immediacy　of　Finitude

＇b＇　Limitation　and　the　Ought

Remark：　The　Ought

The　ought　has　recently　played　a　great　part　in　philosophy；　especially　in　connection　with　morality
and　also　in　metaphysics　generally；　as　the　ultimate　and　absolute　concept　of　the　identity　of　the
in…itself　or　self…relation；　and　of　the　determinateness　or　limit。

'You　can；　because　you　ought'　…　this　expression；　which　is　supposed　to　mean　a　great　deal；　is　implied
in　the　notion　of　ought。　For　the　ought　implies　that　one　is　superior　to　the　limitation；　in　it　the　limit　is
sublated　and　the　in…itself　of　the　ought　is　thus　an　identical　self…relation；　and　hence　the　abstraction　of
'can'。　But　conversely；　it　is　equally　correct　that：　'you　cannot；　just　because　you　ought。'　For　in　the
ought；　the　limitation　as　limitation　is　equally　implied；　the　said　formalism　of　possibility　has；　in　the
limitation；　a　reality；　a　qualitative　otherness　opposed　to　it　and　the　relation　of　each　to　the　other　is　a
contradiction；　and　thus　a　'cannot'；　or　rather　an　impossibility。

In　the　Ought　the　transcendence　of　finitude；　that　is；　infinity；　begins。　The　ought　is　that　which；　in　the
further　development；　exhibits　itself　in　accordance　with　the　said　impossibility　as　the　infinity。

With　respect　to　the　form　of　the　limitation　and　the　ought；　two　prejudices　can　be　criticised　in　more
detail。　First　of　all；　great　stress　is　laid　on　the　limitations　of　thought；　of　reason；　and　so　on；　and　it　is
asserted　that　the　limitation　cannot　be　transcended。　To　make　such　as　assertion　is　to　be　unaware
that　the　very　fact　that　something　is　determined　as　a　limitation　implies　that　the　limitation　is　already
transcended。　For　a　determinateness；　a　limit；　is　determined　as　a　limitation　only　in　opposition　to　its
other　in　general；　that　is；　in　opposition　to　that　which　is　free　from　the　limitation；　the　other　of　a
limitation　is　precisely　the　being　beyond　it。　Stone　and　metal　do　not　transcend　their　limitation
because　this　is　not　a　limitation　for　them。　If；　however；　in　the　case　of　such　general　propositions
framed　by　the　understanding；　such　as　that　limitation　cannot　be　transcended；　thought