science of logic-第47章

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conclusion　this　relation　is　posited　as　mediated　and　necessary；　therefore　each　determinateness　is　in
truth　posited　not　as　an　individual；　separate　one；　but　as　a　relation　to　the　other；　as　a　concrete
determinateness。

The　middle　term　was　abstract　particularity；　by　itself　a　simple　determinateness；　and　was　a　middle
term　only　externally　and　relatively　to　the　self…subsistent　extremes。　Now　it　is　posited　as　the　totality
of　the　terms；　as　such　it　is　the　posited　unity　of　the　extremes；　but　in　the　first　instance　it　is　the　unity　of
reflection　which　embraces　them　within　itself…an　inclusion　which；　as　the　first　sublating　of　immediacy
and　the　first　relating　of　the　terms；　is　not　yet　the　absolute　identity　of　the　Notion。

The　extremes　are　the　determinations　of　the　judgment　of　reflection；　individuality　proper　and
universality　as　a　connective　determination　or　a　reflection　embracing　a　manifold　within　itself。　But
the　individual　subject　also　contains；　as　we　have　seen　in　the　case　of　the　judgment　of　reflection；
besides　the　bare　individuality　which　belongs　to　form；　determinateness　as　universality　absolutely
reflected　into　itself；　as　presupposed；　that　is　here　still　immediately　assumed；　genus。

From　this　determinateness　of　the　extremes　which　belongs　to　the　progressive　determination　of　the
judgment；　there　results　the　precise　content　of　the　middle　term；　which　is　essentially　the　point　of
interest　in　the　syllogism　since　it　distinguishes　syllogism　from　judgment。　It　contains　（1）　individuality；
but　（2）　individuality　extended　to　universality　as　all；　（3）　universality　which　forms　the　basis　and
absolutely　unites　within　itself　individuality　and　abstract　universality…that　is；　the　genus。　It　is　in　this
way　that　the　syllogism　of　reflection　is　the　first　to　possess　genuine　determinateness　of　form；　in
that　the　middle　term　is　posited　as　the　totality　of　the　terms；　the　immediate　syllogism　is　by　contrast
indeterminate；　because　the　middle　term　is　still　only　abstract　particularity　in　which　the　moments　of
its　Notion　are　not　yet　posited。　This　first　syllogism　of　reflection　may　be　called　the　syllogism　of
allness。

（a）　The　Syllogism　of　Allness

（b）　The　Syllogism　of　Induction

（c）　The　Syllogism　of　Analogy



C　The　Syllogism　of　Necessity

The　mediating　element　has　now　determined　itself　（1）　as　simple　determinate　universality；　like　the
particularity　in　the　syllogism　of　existence；　but　（2）　as　objective　universality；　that　is　to　say；
universality　which　contains　the　entire　determinateness　of　the　distinguished　extremes　like　the　allness
of　the　syllogism　of　reflection；　a　fulfilled　yet　simple　universality…the　universal　nature　of　the　fact；
the　genus。

This　syllogism　is　pregnant　with　content；　because　the　abstract　middle　term　of　the　syllogism　of
existence　posited　itself　as　determinate　difference　to　become　the　middle　term　of　the　syllogism　of
reflection；　while　this　difference　has　reflected　itself　into　simple　identity　again。　This　syllogism　is
therefore　the　syllogism　of　necessity；　for　its　middle　term　is　not　some　alien　immediate　content；　but
the　reflection…into…self　of　the　determinateness　of　the　extremes。

These　possess　in　the　middle　term　their　inner　identity；　the　determinations　of　whose　content　are　the
form　determinations　of　the　extremes。　Consequently；　that　which　differentiates　the　terms　appears　as
an　external　and　unessential　form；　and　the　terms　themselves　as　moments　of　a　necessary
existence。

In　the　first　instance　this　syllogism　is　immediate；　and　thus　formal　in　so　far　as　the　connection　of　the
terms　is　the　essential　nature　as　content；　and　this　content　is　present　in　the　distinguished　terms　in
only　a　diverse　form；　and　the　extremes　by　themselves　are　merely　an　unessential　subsistence。　The
realisation　of　this　syllogism　has　so　to　determine　it　that　the　extremes　also　shall　be　posited　as　this
totality　which　initially　the　middle　term　is；　and　that　the　necessity　of　the　relation　which　is　at　first　only
the　substantial　content；　shall　be　a　relation　of　the　posited　form。

（a）　The　Categorical　Syllogism

（b）　The　Hypothetical　Syllogism

（c）　The　Disjunctive　Syllogism



In　this　way　then　the　formalism　of　the　syllogistic　process；　and　with　it　the　subjectivity　of　the
syllogism　and　of　the　Notion　in　general；　has　sublated　itself。　This　formal　or　subjective　side　consisted
in　the　fact　that　the　mediating　factor　of　the　extremes　is　the　Notion　as　an　abstract　determination；　and
this　latter　is　distinct　from　the　extremes　whose　unity　it　is。　In　the　consummation　of　the　syllogism；　on
the　other　hand；　where　objective　universality　is　no　les　'　s　posited　as　totality　of　the　form
determinations；　the　distinction　of　mediating　and　mediated　has　disappeared。　That　which　is　mediated
is　itself　an　essential　moment　of　what　mediates　it；　and　each　moment　appears　as　the　totality　of　what
is　mediated。

The　figures　of　the　syllogism　exhibit　each　determinateness　of　the　Notion　individually　as　the　middle
term；　which　at　the　same　time　is　the　Notion　as　an　ought…to…be；　a　demand　that　the　mediating　factor
shall　be　the　Notion's　totality。　But　the　different　genera　of　the　syllogism　exhibit　the　stages　of
impregnation　or　concretion　of　the　middle　term。　In　the　formal　syllogism　the　middle　term　is　only
posited　as　totality　by　all　the　determinatenesses；　though　each　singly；　functioning　as　the　mediating
factor。　In　the　syllogisms　of　reflection　the　middle　term　appears　as　the　unity　that　gathers　together
externally　the　determinations　of　the　extremes。　In　the　syllogism　of　necessity　it　has　likewise
determined　itself　to　the　unity　that　is　no　less　developed　and　total　than　simple；　and　the　form　of　the
syllogism　which　consisted　in　the　difference　of　the　middle　term　from　its　extremes　has　thereby
sublated　itself。

Thus　the　Notion　as　such　has　been　realised；　more　exactly；　it　has　obtained　a　reality　that　is
objectivity。　The　first　reality　was　that　the　Notion；　as　within　itself　negative　unity；　sunders　itself；　and
as　judgment　posits　its　determinations　in　a　determinate　and　indifferent　difference；　and　in　the
syllogism　sets　itself　in　opposition　to　them。　In　this　way　it　is　still　the　inwardness　of　this　its　externality；
but　the　outcome　of　the　course　of　the　syllogisms　is　that　this　externality　is　equated　with　the　inner
unity；　the　various　determinations　return　into　this　unity　through　the　mediation　in　which　at　first　they
are　united　only　in　a　third　term；　and　thus　the　externality　exhibits　in　its　own　self　the　Notion；　which
therefore　is　no　longer　distinguished　from　it　as　an　inner　unity。

However；　this　determination　of　the　Notion　which　has　been　considered　as　reality；　is；　conversely；
equally　a　positedness。　For　it　is　not　only　in　this　result　that　the　truth　of　the　Notion　has　exhibited　itself
as　the　identity　of　its　inwardness　and　externality；　already　in　the　judgment　the　moments　of　the　Notion
remain；　even　in　their　mutual　indifference；　determinations　that　have　their　significance　only　in　their
relation。　The　syllogism　is　mediation；　the　complete　Notion　in　its　positedness。　Its　movement　is　the
sublating　of　this　mediation；　in　which　nothing　is　in　and　for　itself；　but　each　term　is　only　by　means　of
an　other。　The　result　is　therefore　an　immediacy　which　has　issued　from　the　sublating　of　the
mediation；　a　being　which　is　no　less　identical　with　the　mediation；　and　which　is　the　Notion　that　has
restored　itself　out　of；　and　in；　its　otherness。　This　being　is　therefore　a　fact　that　is　in　and　for　itself
objectivity。




Mechanism　…　Chemism　…　Teleology

　　　　　　　　　　　THE　DOCTRINE　OF　THE　NOTION
　　　　　　　　　　　　　　　Section　Two：　Objectivity

In　Book　One　of　the　Objective　Logic；　abstract　being　was　exhibited　as　passing　over　into
determinate　being；　but　equally　as　withdrawing　into　essence。　In　Book　Two；　essence　reveals　itself
as　determining　itself　into　ground；　thereby　entering　into　Existence　and　realising　itself　as　substance；
but　again　withdrawing　into　the　Notion。　Of　the　Notion；　now；　we　have　shown　to　begin　with　that　it
determines　itself　into　objectivity。　It　is　self…evident　that　this　latter　transition　is　identical　in　character
with　what　formerly　appeared　in　metaphysics　as　the　inference　from　the　notion；　namely；　the　notion
of　God；　to　his　existence；　or　as　the　so…called　ontological　proof　of　the　existence　of　God。　It　is
equally　well　known　that　Descartes'　sublimest　thought；　that　God