science of logic-第21章

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In　transcendental　idealism　the　categories　of　quantity　and　quality　are　followed；　after　the　insertion　of
relation；　by　modality；　which　may　therefore　be　mentioned　here。　This　category　has　there　the
meaning　of　being　the　relation　of　the　object　to　thought。　According　to　that　idealism　thought　generally
is　essentially　external　to　the　thing…in…itself。　In　so　far　as　the　other　categories　have　only　the
transcendental　character　of　belonging　to　consciousness；　but　to　the　objective　element　of　it；　so
modality　as　the　category　of　relation　to　the　subject；　to　this　extent　contains　relatively　the
determination　of　reflection…into…self；　i。e。　the　objectivity　which　belongs　to　the　other　categories　is
lacking　in　the　categories　of　modality；　these；　according　to　Kant；　do　not　in　the　least　add　to　the
concept　as　a　determination　of　the　object　but　only　express　the　relation　to　the　faculty　of　cognition。
The　categories　which　Kant　groups　under　modality　…　namely；　possibility；　actuality　and　necessity　will
occur　later　in　their　proper　place；　Kant　did　not　apply　the　infinitely　important　form　of　triplicity　…　with
him　it　manifested　itself　at　first　only　as　a　formal　spark　of　light　…　to　the　genera　of　his　categories
（quantity；　quality；　etc。）；　but　only　to　their　species　which；　too；　alone　he　called　categories。
Consequently　he　was　unable　to　hit　on　the　third　to　quality　and　quantity。

With　Spinoza；　the　mode　is　likewise　the　third　after　substance　and　attribute；　he　explains　it　to　be　the
affections　of　substance；　or　that　element　which　is　in　an　other　through　which　it　is　comprehended。
According　to　this　concept；　this　third　is　only　externality　as　such；　as　has　already　been　mentioned；
with。　Spinoza　generally；　the　rigid　nature　of　substance　lacks　the　return　into　itself。

The　observation　here　made　extends　generally　to　those　systems　of　pantheism　which　have　been
partially　developed　by　thought。　The　first　is　being；　the　one；　substance；　the　infinite；　essence；　in
contrast　to　this　abstraction　the　second；　namely；　all　determinateness　in　general；　what　is　only　finite；
accidental；　perishable；　non…essential；　etc。　can　equally　abstractly　be　grouped　together；　and　this　is
what　usually　happens　as　the　next　step　in　quite　formal　thinking。　But　the　connection　of　this　second
with　the　first　is　so　evident　that　one　cannot　avoid　grasping　it　as　also　in　a　unity　with　the　latter；　thus
with　Spinoza；　the　attribute　is　the　whole　substance；　but　is　apprehended　by　the　intellect　which　is　itself
a　limitation　or　mode；　but　in　this　way　the　mode；　the　non…substantial　generally；　which　can　only　be
grasped　through　an　other；　constitutes　the　other　extreme　to　substance；　the　third　generally。　Indian
pantheism；　too；　in　its　monstrous　fantasies　has　in　an　abstract　way　received　this　development　which
runs　like　a　moderating　thread　through　its　extravagances；　a　point　of　some　interest　in　the
development　is　that　Brahma；　the　one　of　abstract　thought；　progresses　through　the　shape　of　Vishnu；
particularly　in　the　form　of　Krishna；　to　a　third　form；　that　of　Siva。　The　determination　of　this　third　is
the　mode；　alteration；　coming…to…be　and　ceasing…to…be…the　field　of　externality　in　general。　This
Indian　trinity　has　misled　to　a　comparison　with　the　Christian　and　it　is　true　that　in　them　a　common
element　of　the　nature　of　the　Notion　can　be　recognised；　but　it　is　essential　to　gain　a　more　precise
consciousness　of　the　difference　between　them；　for　not　only　is　this　difference　infinite；　but　it　is　the
true；　the　genuine　infinite　which　constitutes　it。　This　third　principle　is；　according　to　its　determination；
the　dispersal　of　the　unity　of　substance　into　its　opposite；　not　the　return　of　the　unity　to　itself　…　not
spirit　but　rather　the　non…spiritual。　In　the　true　trinity　there　is　not　only　unity　but　union；　the　conclusion
of　the　syllogism　is　a　unity　possessing　content　and　actuality；　a　unity　which　in　its　wholly　concrete
determination　is　spirit。　This　principle　of　the　mode　and　of　alteration　does　not；　it　is　true；　altogether
exclude　the　unity；　in　Spinozism；　for　example；　it　is　precisely　the　mode　as　such　which　is　untrue；
substance　alone　is　true　and　to　it　everything　must　be　brought　back。　But　this　is　only　to　submerge　all
content　in　the　void；　in　a　merely　formal　unity　lacking　all　content。　Thus　Siva；　too；　is　again　the　great
whole；　not　distinct　from　Brahma；　but　Brahma　himself。　In　other　words；　the　difference　and　the
determinateness　only　vanish　again　but　are　not　preserved；　are　not　sublated；　and　the　unity　does　not
become　a　concrete　unity；　neither　is　the　disunity　reconciled。　The　supreme　goal　for　man　placed　in　the
sphere　of　coming…to…be　and　ceasing…to…be；　of　modality　generally；　is　submergence　in
unconsciousness；　unity　with　Brahma；　annihilation；　the　Buddhist　Nirvana；　Nibbana　etc。；　is　the　same。

Now　although　the　mode　as　such　is　abstract　externality；　indifference　to　qualitative　and　quantitative
determinations；　and　in　essence　the　external　and　unessential　elements　are　not　supposed　to　count；　it
is　still；　on　the　other　hand；　admitted　in　many　cases　that　everything　depends　on　the　kind　and　manner
of　the　mode；　such　an　admission　means　that　the　mode　itself　is　declared　to　belong　essentially　to　the
substantial　nature　of　a　thing；　a　very　indefinite　connection　but　one　which　at　least　implies　that　this
external　element　is　not　so　abstractly　an　externality。

Here　the　mode　has　the　specific　meaning　of　measure。　Spinoza's　mode；　like　the　Indian　principle　of
change；　is　the　measureless。　The　Greek　awareness；　itself　still　indeterminate；　that　everything　has　a
measure　…　even　Parmenides；　after　abstract　being；　introduced　necessity　as　the　ancient　limit　by　which
all　things　are　bounded　…　is　the　beginning　of　a　much　higher　conception　than　that　contained　in
substance　and　in　the　difference　of　the　mode　from　substance。

Measure　in　its　more　developed；　more　reflected　form　is　necessity；　fate；　Nemesis；　was　restricted　in
general　to　the　specific　nature　of　measure；　namely；　that　what　is　presumptuous；　what　makes　itself　too
great；　too　high；　is　reduced　to　the　other　extreme　of　being　brought　to　nothing；　so　that　the　mean　of
measure；　mediocrity　is　restored。　'The　absolute；　God；　is　the　measure　of　all　things'　is　not　more
intensely　pantheistic　than　the　definition：　'The　absolute；　God；　is　being；'　but　it　is　infinitely　truer。
Measure；　it　is　true；　is　an　external　kind　and　manner　of　determinateness；　a　more　or　less；　but　at　the
same　time　it　is　equally　reflected　into　itself；　a　determinateness　which　is　not　indifferent　and　external
but　intrinsic；　it　is　thus　the　concrete　truth　of　being。　That　is　why　mankind　has　revered　measure　as
something　inviolable　and　sacred。

The　Idea　of　essence；　namely；　to　be　self…identical　in　the　immediacy　of　its　determined　being；　is
already　immanent　in　measure；　so　that　the　immediacy　is　thus　reduced　by　this　self…identity　to
something　mediated；　which　equally　is　mediated　only　through　this　externality；　but　is　a　mediation
with　itself　…　that　is；　reflection；　the　determinations　of　which　are；　but　in　this　being　are　nothing　more
than　moments　of　their　negative　unity。　In　measure；　the　qualitative　moment　is　quantitative；　the
determinateness　or　difference　is　indifferent　and　so　is　no　difference；　is　sublated。　This　nature　of
quantity　as　a　return…into…self　in　which　it　is　qualitative　constitutes　that　being…in…and…for…itself　which　is
essence。　But　measure　is　only　in　itself　or　in　its　Notion　essence；　this　Notion　of　measure　is　not　yet
posited。　Measure；　still　as　such；　is　itself　the　immediate　＇seiende＇　unity　of　quality　and　quantity；　its
moments　are　determinately　present　as　a　quality；　and　quanta　thereof；　these　moments　are　at　first
inseparable　only　in　principle　＇an　sich＇；　but　do　not　yet　have　the　significance　of　this　reflected
determination。　The　development　of　measure　contains　the　differentiation　of　these　moments；　but　at
the　same　time　their　relation；　so　that　the　identity　which　they　are　in　themselves　becomes　their
relation　to　each　other；　i。e。　is　posited。　The　significance　of　this　development　is　the　realisation　of
measure　in　which　it　posits　itself　as　in　relation　with　itself；　and　hence　as　a　moment。　Through　this
mediation　it　is　determined　as　sublated；　its　immediacy　and　that　of　its　moments　vanishes；　they　are
reflected。　Measure；　'　having　thus　realised　its　own　Notion；　has　passed　into　essence。

At　first；　measure　is　only　an　immedi