science of logic-第30章

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negativity　which　is　to　be　the　activity　of　the　development；　it　is　as　such　essentially　only　as　yet　an
inner。

This　makes　itself　apparent　in　all　natural；　scientific　and　spiritual　development　generally　and　it　is
essential　to　recognise　that　because　something　is　at　first；　only　inner　or　also　is　in　its　Notion；　the　first
stage　is　for　that　very　reason　only　its　immediate；　passive　existence。　


Thus　—　to　take　at　once　the　nearest　example　—　the　essential　relation　here　considered　is　only
implicitly　＇an　sich＇　the　relation；　only　its　Notion；　or　is　at　first　only　internal；　before　it　has　moved
through　the　mediation　of　the　relation　of　force　and　has　realised　itself。　But　for　this　reason　it　is　only
the　outer；　immediate　relation；　the　relation　of　whole　and　parts；　in　which　the　sides　have　a　mutually
indifferent　subsistence。

Their　identity　is　not　as　yet　within　themselves；　it　is　only　internal　and　the　sides　therefore　fall　apart；
have　an　immediate；　external　subsistence。　Thus　the　sphere　of　being　as　such　is　as　yet　still　the
completely　inner　and　is　therefore　the　sphere　of　simply　affirmative　＇seienden＇　immediacy　or
externality。　Essence　is　at　first　only　the　inner；　and　it；　too；　is　for　this　reason　taken　as　a　wholly
external；　unsystematised；　common　element；　one　speaks　of　public　instruction；　the　press
＇Schulwesen；　Zeitungswesen＇；　and　understands　thereby　something　common　formed　by　an
external　aggregation　of　existing　objects　lacking　any　essential　connection　or　organisation；　or　to　take
concrete　objects；　the　seed　of　the　plant；　or　the　Child）　is　at　first　only　inner　plant；　internal　man。　But
this　is　why　the　plant　or　the　man　as　germ　is　an　immediate；　and　outer；　which　has　not　as　yet　given
itself　the　negative　reference　to　itself；　is　something　passive；　a　prey　to　otherness。　Thus　God；　too；　in
his　immediate　Notion　is　not　spirit；　spirit　is　not　the　immediate；　that　which　is　opposed　to　mediation；
but　on　the　contrary　's　the　essence　that　eternally　posits　its　immediacy　and　eternally　returns　out　of　it
into　itself。

Immediately；　therefore　God　is　only　nature。　Or；　nature　is　only　the　Inner　God；　not　God　actual　as
spirit；　and　therefore　not　truly　God。　Or；　in　our　thinking；　our　first　thinking；　God　is　only　pure　being；
or　even　essence；　the　abstract　absolute；　but　not　God　as　absolute　spirit；　which　alone　is　the　true
nature　of　God。

　　　　　　　　　　　　　　　　Section　Three：　Actuality


Actuality　is　the　unity　of　essence　and　Existence；　in　it；　formless　essence　and　unstable
Appearance；　or　mere　subsistence　devoid　of　all　determination　and　unstable　manifoldness；　have　their
truth。

Existence　is；　indeed；　the　immediacy　which　has　proceeded　from　ground；　but　form　is　not　as　yet
posited　in　it。　In　determining　and　forming　itself　it　is　Appearance；　and　when　this　subsistence　which　is
determined　only　as　reflection…into…an…other　is　developed　further　into　reflection…into…self；　it
becomes　two　worlds；　two　totalities　of　the　content；　one　of　which　is　determined　as　reflected　into
itself；　the　other　as　reflected　into　an　other。　But　the　essential　relation　exhibits　their　form　relation；
the　consummation　of　which　is　the　relation　of　inner　and　outer　in　which　the　content　of　both　is　only
one　identical　substrate　and　equally　only　one　identity　of　form。　By　virtue　of　the　fact　that　this
identity　is　now　also　identity　of　form；　the　form　determination　of　their　difference　is　sublated；　and　it　is
posited　that　they　are　one　absolute　totality。

This　unity　of　inner　and　outer　is　absolute　actuality。　But　this　actuality　is；　in　the　first　instance；　the
absolute　as　such…in　so　far　as　it　is　posited　as　a　unity　in　which　form　has　sublated　itself　and　made
itself　into　the　empty　or　outer　difference　of　an　outer　and　inner。

Reflection　is　external　in　its　relation　to　this　absolute；　which；　it　merely　contemplates　rather　than　is
the　absolute's　own　movement。　But　since　it　is　essentially　this　movement；　it　is　so　as　the　negative
return　of　the　absolute　into　itself。

Secondly；　we　have　actuality　proper。　Actuality；　possibility　and　necessity　constitute　the　formal
moments　of　the　absolute；　or　its　reflection。

Thirdly；　the　unity　of　the　absolute　and　its　reflection　is　the　absolute　relation；　or　rather　the
absolute　as　relation　to　itself　…　substance。

Chapter　1　The　Absolute

A　The　Exposition　of　the　Absolute

B　The　Absolute　Attribute

C　The　Mode　of　the　Absolute

Remark：　The　Philosophy　of　Spinoza　and　Leibniz

Chapter　2　Actuality

The　absolute　is　the　unity　of　inner　and　outer　as　initial；　implicit　unity。　The　exposition　appeared　as
external　reflection　which；　on　its　side；　has　the　immediate　before　it　as　something　already　given；　but
is　at　the　same　time　the　movement　and　relation　of　this　to　the　absolute；　and　as　such　movement　leads
it　back　into　the　absolute　and　determines　it　as　a　mere　'way　and　manner'。　But　this　'way　and　manner'
is　the　determination　of　the　absolute　itself；　namely；　its　initial　identity　or　its　merely　implicit　unity。
And　through　this　reflection；　too；　not　only　is　that　initial　in…itself　posited　as　essenceless　determination
but；　since　the　reflection　is　negative　self…relation；　it　is　through　this　alone　that　the　in…itself　becomes
this　mode。　This　reflection；　as　sublating　itself　in　its　determinations　and　in　general　as　the　self…returning
movement；　is　first　truly　absolute　identity　and　at　the　same　time　is　the　determining　of　the　absolute　or
its　modality。　The　mode　is　therefore　the　externality　of　the　absolute；　but　equally　only　as　the　reflection
of　the　absolute　into　itself；　or　it　is　the　absolute's　own　manifestation；　so　that　this　manifestation　is　its
reflection…into…self　and　therefore　its　being…in…and…for…itself。

The　absolute　as　such　manifestation；　the　absolute　which　is　nothing　else　and　has　no　content　save　that
of　being　self…manifestation；　is　absolute　form。　Actuality　is　to　be　taken　as　this　reflected
absoluteness。　Being　is　not　yet　actual：　it　is　the　first　immediacy；　its　reflection　is　therefore　a　becoming
and　transition　into　an　other；　or　its　immediacy　is　not　being…in…and…for…itself。　Actuality　also　stands
higher　than　Existence。　True；　Existence　is　the　immediacy　that　has　proceeded　from　ground　and
conditions；　or　from　essence　and　its　reflection。　It　is　therefore　in　itself　what　actuality　is；　real
reflection；　but　it　is　not　yet　the　posited　unity　of　reflection　and　immediacy。　Existence　therefore
passes　over　into　appearance　in　that　it　develops　the　reflection　which　it　contains。

It　is　the　ground　that　has　fallen　to　the　ground；　its　determination　is　the　restoration　of　the　ground；　thus
it　becomes　essential　relation　and　its　final　reflection　is　the　positing　of　its　immediacy　as
reflection…into…self；　and　conversely；　now　this　unity　in　which　Existence　or　immediacy；　and　the
in…itself；　the　ground　or　the　reflected　are　simply　moments；　is　actuality。　The　actual　is　therefore
manifestation；　it　is　not　drawn　into　the　sphere　of　alteration　by　its　externality；　nor　is　it　the
reflecting　of　itself　in　an　other；　but　it　manifests　itself；　that　is；　in　its　externality　it　is　itself　and　is　itself
in　that　alone；　namely　only　as　a　self…distinguishing　and　self…determining　movement。

Now　in　actuality　as　this　absolute　form；　the　moments　are　only　as　sublated　or　formal；　not　yet
realised；　their　difference　thus　belongs　at　first　to　external　reflection　and　is　not　determined　as　content。

Actuality　as　itself　the　immediate　form…unity　of　inner　and　outer　is　thus　in　the　determination　of
immediacy　over　against　the　determination　of　reflection…into…self；　or　it　is　an　actuality　as　against　a
possibility。　Their　relation　to　each　other　is　the　third　term；　the　actual　determined　equally　as　a　being
reflected　into　itself；　and　this　at　the　same　time　as　a　being　existing　immediately。　This　third　term　is
necessity。

But　first　of　all；　since　the　actual　and　the　possible　are　formal　differences；　their　relation　is
likewise　merely　formal　and　consist　only　in　the　fact　that　the　one　like　the　other　is　a　positedness；　or
in　contingency。

Now　since　in　contingency；　the　actual　as　well　as　the　possible　is　positedness；　they　have　received
determination　in　themselves；　the　actual　thereby　becomes；　secondly；　real　actuality　and　with　it
equally　emerges　real　possibility　and　relative　necessity。

Thirdly；　the　reflection　of　relative　necessity　into　itself　yields　absolute　necessity；　which　is　absolute
possibility　and　actuality。