science of logic-第34章

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unrestricted　equality　with　itself。　As　such　it　is　universality；　a　unity　that　is　unity　with　itself　only
through　its　negative　attitude；　which　appears　as　a　process　of　abstraction；　and　that　consequently
contains　all　determinedness　dissolved　in　it。　Secondly；　the　I　as　self…related　negativity　is　no　less
immediately　individuality　or　is　absolutely　determined；　opposing　itself　to　all　that　is　other　and
excluding　it…individual　personality。　This　absolute　universality　which　is　also　immediately　an
absolute　individualisation；　and　an　absolutely　determined　being；　which　is　a　pure　positedness　and
is　this　absolutely　determined　being　it　only　through　its　unity　with　the　positedness；　this　constitutes
the　nature　of　the　I…　as　well　as　of　the　Notion；　neither　the　one　nor　the　other　can　be　truly
comprehended　unless　the　two　indicated　moments　are　grasped　at　the　same　time　both　in　their
abstraction　and　also　in　their　perfect　unity。

When　one　speaks　in　the　ordinary　way　of　the　understanding　possessed　by　the　I；　one　understands
thereby　a　faculty　or　property　which　stands　in　the　same　relation　to　the　I　as　the　property　of　a　thing
does　to　the　thing　itself；　that　is；　to　an　indeterminate　substrate　that　is　not　the　genuine　ground　and　the
determinant　of　its　property。　According　to　this　conception　I　possess　notions　and　the　Notion；　just　as
I　also　possess　a　coat；　complexion；　and　other　external　properties。　
　

Now　Kant　went　beyond　this　external　relation　of　the　understanding；　as　the　faculty　of　notions　and　of
the　Notion　itself；　to　the　I。　It　is　one　of　the　profoundest　and　truest　insights　to　be　found　in　the
Critique　of　Pure　Reason　that　the　unity　which　constitutes　the　nature　of　the　Notion　is　recognised　as
the　original　synthetic　unity　of　apperception；　as　unity　of　the　I　think；　or　of　self…consciousness。
This　proposition　constitutes　the　so…called　transcendental　deduction　of　the　categories；　but　this　has
always　been　regarded　as　one　of　the　most　difficult　parts　of　the　Kantian　philosophy；　doubtless　for　no
other　reason　than　that　it　demands　that　we　should　go　beyond　the　mere　representation　of　the
relation　in　which　the　I　stands　to　the　understanding；　or　notions　stand　to　a　thing　and　its　properties
and　accidents；　and　advance　to　the　thought　of　that　relation。　An　object；　says　Kant；　is　that　in　the
notion　of　which　the　manifold　of　a　given　intuition　is　unified。　But　all　unifying　of　representations
demands　a　unity　of　consciousness　in　the　synthesis　of　them。　Consequently　it　is　this　unity　of
consciousness　which　alone　constitutes　the　connection　of　the　representations　with　the　object　and
therewith　their　objective　validity　and　on　which　rests　even　the　possibility　of　the　understanding。
Kant　distinguishes　this　unity　from　the　subjective　unity　of　consciousness；　the　unity　of
representation　whereby　I　am　conscious　of　a　manifold　as　either　simultaneous　or　successive；　this
being　dependent　on　empirical　conditions。　On　the　other　hand；　the　principles　of　the　objective
determination　of　notions　are；　he　says；　to　be　derived　solely　from　the　principle　of　the
transcendental　unity　of　apperception。　Through　the　categories　which　are　these　objective
determinations；　the　manifold　of　given　representations　is　so　determined　as　to　be　brought　into　the
unity　of　consciousness。　According　to　this　exposition；　the　unity　of　the　notion　is　that　whereby
something　is　not　a　mere　mode　of　feeling；　an　intuition；　or　even　a　mere　representation；　but　is　an
object；　and　this　objective　unity　is　the　unity　of　the　ego　with　itself。　In　point　of　fact；　the
comprehension　of　an　object　consists　in　nothing　else　than　that　the　ego　makes　it　its　own；　pervades
it　and　brings　it　into　its　own　form；　that　is；　into　the　universality　that　is　immediately　a
determinateness；　or　a　determinateness　that　is　immediately　universality。　As　intuited　or　even　in
ordinary　conception；　the　object　is　still　something　external　and　alien。　When　it　is　comprehended；
the　being…in…and…for…self　which　it　possesses　in　intuition　and　pictorial　thought　is　transformed　into　a
positedness；　the　I　in　thinking　it　pervades　it。　


But　it　is　only　as　it　is　in　thought　that　the　object　is　truly　in　and　for　itself；　in　intuition　or　ordinary
conception　it　is　only　an　Appearance。　Thought　sublates　the　immediacy　with　which　the　object　at
first　confronts　us　and　thus　converts　the　object　into　a　positedness；　but　this　its　positedness　is　its
being…in…and…for…self；　or　its　objectivity。　The　object　therefore　has　its　objectivity　in　the　Notion　and
this　is　the　unity　of　self…consciousness　into　which　it　has　been　received；　consequently　its　objectivity；
or　the　Notion；　is　itself　none　other　than　the　nature　of　self…consciousness；　has　no　other　moments　or
determinations　than　the　I　itself。　

Thus　we　are　justified　by　a　cardinal　principle　of　the　Kantian　philosophy　in　referring　to　the　nature　of
the　I　in　order　to　learn　what　the　Notion　is。　But　conversely；　it　is　necessary　for　this　purpose　to　have
grasped　the　Notion　of　the　I　as　stated　above。　If　we　cling　to　the　mere　representation　of　the　I　as　it
floats　before　our　ordinary　consciousness；　then　the　I　is　only　the　simple　thing；　also　called　soul；　in
which　the　Notion　inheres　as　a　possession　or　property。　This　representation　which　makes　no
attempt　to　comprehend　either　the　I　or　the　Notion　cannot　serve　to　facilitate　or　bring　nearer　the
comprehension　of　the　Notion。　

The　Kantian　exposition　cited　above　contains　two　other　features　which　concern　the　Notion　and
necessitate　some　further　observations　In　the　first　place；　the　stage　of　the　understanding　is　supposed
to　be　preceded　by　the　stages　of　feeling　and　intuition；　and　it　is　an　essential　proposition　of　the
Kantian　transcendental　philosophy　that　without　intuitions　notions　are　empty　and　are　valid　solely
as　relations　of　the　manifold　given　by　intuition。　Secondly；　the　Notion　has　been　declared　to　be　the
objective　element　of　knowledge；　and　as　such；　the　truth。　But　on　the　other　hand；　the　Notion　is
taken　as　something　merely　subjective　from　which　we　cannot　extract　reality；　by　which　is　to　be
understood　objectivity；　since　reality　is　contrasted　with　subjectivity；　and；　in　general；　the　Notion　and
the　logical　element　are　declared　to　be　something　merely　formal　which；　since　it　abstracts　from　the
content；　does　not　contain　truth。　

Now；　in　the　first　place；　as　regards　the　relation　of　the　understanding　or　the　Notion　to　the　stages
presupposed　by　it；　the　form　of　these　stages　is　determined　by　the　particular　science　under
consideration。　In　our　science；　that　of　pure　logic；　these　stages　are　being　and　essence。　In
psychology　the　antecedent　stages　are　feeling　and　intuition；　and　then　ideation　generally。　In　the
phenomenology　of　spirit；　which　is　the　doctrine　of　consciousness；　the　ascent　to　the　understanding
is　through　the　stages　of　sensuous　consciousness　and　then　perception。　Kant　presupposes　only
feeling　and　intuition。　How　incomplete　to　begin　with　this　scale　of　stages　is　is　revealed　by　the　fact
that　he　himself　adds　as　an　appendix　to　the　transcendental　logic　or　doctrine　of　the　understanding　a
treatise　on　the　concepts　of　reflection　a　sphere　lying　between　intuition　and　the　understanding
or　being　and　the　Notion。　

About　these　stages　themselves　it　must　be　remarked；　first　of　all；　that　the　forms　of　intuition；　ideation
and　the　like　belong　to　the　self…conscious　spirit　which；　as　such；　does　not　fall　to　be　considered　in　the
science　of　logic。　It　is　true　that　the　pure　determinations　of　being；　essence　and　the　Notion　constitute
the　ground　plan　and　the　inner　simple　framework　of　the　forms　of　the　spirit；　spirit　as　intuiting　and
also　as　sensuous　consciousness　is　in　the　form　of　immediate　being；　and；　similarly；　spirit　as　ideating
and　as　perceiving　has　risen　from　being　to　the　stage　of　essence　or　reflection。　But　these　concrete
forms　as　little　concern　the　science　of　logic　as　do　the　concrete　forms　assumed　by　the　logical
categories　in　nature；　which　would　be　space　and　time；　then　space　and　time　self…filled　with　a
content　as　inorganic　nature；　and　lastly；　organic　nature。　


Similarly　here；　too；　the　Notion　is　to　be　regarded　not　as　the　act　of　the　self…conscious　understanding；
not　as　the　subjective　understanding；　but　as　the　Notion　in　its　own　absolute　character　which
constitutes　a　stage　of　nature　as　well　as　of　spirit。　Life；　or　organic　nature；　is　the　stage　of　nature　at
which　the