science of logic-第57章

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self…subsistence　is　so　far　only　abstract　universality。　It　has　now　attained　the　determination　of
objectivity；　but　as　moment　of　the　Notion；　this　complete　difference　is　enclosed　within　the　simple
unity　of　the　Notion。　Now　in　so　far　as　end　is　this　total　reflection　of　objectivity　into　itself　and　is　so
immediately；　in　the　first　place；　the　self…determination　or　particularity　as　simple　reflection　into　self
is　distinct　from　the　concrete　form；　and　is　a　determinate　content。　From　this　side；　end　is　finite；
although　in　respect　of　its　form　it　is　infinite　subjectivity。　Secondly；　because　its　determinateness　has
the　form　of　subjective　indifference；　it　has　the　shape　of　a　presupposition；　and　from　this　side　its
finitude　consists　in　its　being　confronted　by　an　objective；　mechanical　and　chemical　world　to　which
its　activity　relates　itself　as　to　something　already　there；　its　self…determining　activity　is　thus；　in　its
identity；　immediately　external　to　itself　and　as　much　reflection　outwards　as　reflection…into…self。　To
this　extent　end　still　has　a　genuinely　extramundane　existence　—　to　the　extent；　namely；　that　it　is
confronted　by　this　objectivity；　just　as　the　latter　on　the　other　hand　confronts　it　as　a　mechanical　and
chemical　whole　not　yet　determined　and　pervaded　by　the　end。　

Accordingly；　the　movement　of　end　can　now　be　expressed　as　having　for　its　aim　to　sublate　its
presupposition；　that　is　the　immediacy　of　the　object；　and　to　posit　the　object　as　determined　by　the
Notion。　This　negative　attitude　towards　the　object　is　just　as　much　a　negative　attitude　towards　itself；
a　sublating　of　the　subjectivity　of　the　end。　Positively；　it　is　the　realisation　of　the　end；　namely；　the
union　of　objective　being　with　it；　so　that　this　being；　which；　as　a　moment　of　the　end　is　immediately
the　determinateness　identical　with　it；　shall　appear　as　external　determinateness；　and　conversely　the
objective　as　presupposition　shall　instead　be　posited　as　determined　by　the　Notion。　End　is　in　its
own　self　the　urge　to　realise　itself；　the　determinateness　of　the　moments　of　the　Notion　is　externality；
but　their　simplicity　in　the　unity　of　the　Notion　is　inadequate　to　the　nature　of　this　unity；　and　the
Notion　therefore　repels　itself　from　itself。　This　repulsion　is　in　general　the　resolution　＇Entschluss＇　of
the　relation　of　the　negative　unity　to　itself；　whereby　it　is　exclusive　individuality；　but　by　this
exclusion　＇Ausschliessen＇　it　resolves　itself　＇sich　entschliesst＇　or　opens　up　itself　＇schliesst　sich
auf＇；　because　this　exclusion　is　a　self…determining；　as　positing　of　its　own　self。　On　the　one　hand
subjectivity　in　determining　itself　makes　itself　into　particularity；　gives　itself　a　content　which；　enclosed
within　the　unity　of　the　Notion；　is　still　an　inner　one；　but　this　positing；　the　simple　reflection…into…self；
is　immediately；　as　we　have　seen；　also　a　presupposing；　and　in　the　same　moment　in　which　the
subject　of　the　end　determines　itself；　it　is　related　to　an　indifferent；　external　objectivity　which　is　to　be
equated　by　it　with　the　said　inner　determinateness；　that　is　to　say；　is　to　be　posited　as　something
determined　by　the　Notion；　and　in　the　first　instance　as　means。

B。　The　Means　

The　first　immediate　positing　in　end　is　at　one　and　the　same　time　the　positing　of　an　internality；　that
is；　of　something　determined　as　posited；　and　the　presupposing　of　an　objective　world　which　is
indifferent　to　the　determination　of　end。　But　the　subjectivity　of　end　is　absolute　negative　unity：　its
second　determining　is；　therefore；　the　sublating　of　this　presupposition　altogether；　this　sublating　is　the
return…into…self　in　so　far　as　by　it　is　sublated　that　moment　of　the　first　negative；　the　positing　of　the
negative　as　against　the　subject；　the　external　object。　But　as　against　the　presupposition　or　the
immediacy　of　the　determining；　as　against　the　objective　world；　it　is　as　yet　only　the　first　negation；
itself　immediate　and　therefore　external。　This　positing　is　therefore　not　yet　the　realised　end　itself；　but
only　the　initial　step　towards　it。　The　object　thus　determined　is　so　far　only　the　means。

The　end　unites　itself　through　a　means　with　objectivity；　and　in　objectivity　with　itself。　The　means　is
the　middle　term　of　the　syllogism。　The　end；　because　it　is　finite；　requires　a　means　for　its　realisation…a
means；　that　is　a　middle　term；　that　at　the　same　time　has　the　shape　of　an　external　existence
indifferent　to　the　end　itself　and　its　realisation。　The　absolute　Notion　possesses　mediation　within　itself
in　such　a　manner　that　its　first　positing　is　not　a　presupposing　whose　object　would　have　indifferent
externality　for　its　fundamental　determination；　on　the　contrary；　the　world　as　a　creation　has　only　the
form　of　such　externality；　but　its　fundamental　determination　is　really　constituted　by　its　negativity　and
positedness。　The　finitude　of　end　consists　accordingly　in　this；　that　its　determining　is　altogether
external　to　itself；　and　so　its　first　determining；　as　we　have　seen；　divides　itself　into　a　positing　and　a
presupposing；　therefore　the　negation　of　this　determining；　too；　is　so　far　only　in　one　aspect　already
a　reflection…into…self；　in　the　other；　it　is　in　fact　merely　a　first　negation；　in　other　words　the　very
reflection…into…self　is　also　external　to　itself　and　a　reflection　outwards。

The　means　is　therefore　the　formal　middle　term　of　a　formal　syllogism；　it　is　external　as　against　the
extreme　of　the　subjective　end；　and　therefore　also　to　the　extreme　of　the　objective　end；　just　as
particularity　in　the　formal　syllogism　is　an　indifferent　medius　terminus　that　can　be　replaced　by
others。　Further；　just　as　this　particularity　is　middle　term　only　by　being　determinateness　in　relation　to
one　extreme　and　a　universal　in　relation　to　the　other；　and　therefore　owes　its　mediating　determination
to　its　relation　to　other　terms；　so　the　means；　too；　is　only　the　mediating　middle　term；　first　because　it　is
an　immediate　object；　secondly　because　it　is　a　means　by　virtue　of　the　relation　it　possesses
externally　to　the　extreme　of　the　end…a　relation　that　is　for　it　a　form　to　which　it　is　indifferent。

Notion　and　objectivity　are　therefore　only　externally　combined　in　the　means；　which　is　accordingly　a
merely　mechanical　object。　The　relation　of　the　object　to　the　end　is　a　premise；　or　the　immediate
relation　which　with　regard　to　the　end　has　been　shown　to　be　reflection　into　itself；　the　means；　is　an
inhering　predicate；　its　objectivity　is　subsumed　under　the　determination　of　end　which　on　account　of
its　concretion　is　universality。　By　virtue　of　this　determination　of　end　present　in　the　means；　the　latter
is　now　also　subsumptive　in　relation　to　the　other　extreme　of　the　initially　still　indeterminate
objectivity。　Conversely；　in　contrast　to　the　subjective　end；　the　means；　as　immediate　objectivity；
has　a　universality　of　existence　that　the　subjective　individuality　of　the　end　still　lacks。　The　end
being　thus　in　the　first　instance　only　an　external　determinateness　in　the　means；　it　is　itself；　as　a
negative　unity；　outside　it；　just　as　the　means　is　a　mechanical　object　that　possesses　the　end　only　as　a
determinateness；　not　as　simple　concretion　of　the　totality。　As　the　unifying　element；　however；　the
middle　term　must　itself　be　the　totality　of　the　end。　It　has　been　seen　that　the　determination　of　end　in
the　means　is　at　the　same　time　reflection…into…self；　it　is　in　so　far　formal　self…relation；　since　the
determinateness；　as　real　indifference；　is　posited　as　the　objectivity　of　the　means。　But　for　this
very　reason；　this；　in　one　respect；　pure　subjectivity；　is　at　the　same　time　also　activity。　In　the
subjective　end　the　negative　relation…to…self　is　still　identical　with　determinateness　as　such；　with
content　and　externality。　But　in　the　incipient　objectification　of　the　end；　in　the　becoming…other　of　the
simple　Notion；　these　moments　separate　themselves；　or　conversely；　it　is　in　such　separation　that　this
becoming…other　or　externality　consists。

Consequently；　this　whole　middle　term　is　itself　the　totality　of　the　syllogism；　in　which　the　abstract
activity　and　the　external　means　constitute　the　extremes；　and　their　middle　term　is　constituted　by　that
determinateness　of　the　object　by　the　end；　which　makes　it　a　means。　But　further；　universality　is　the
relation　of　the　activity　of　the　end　and　the　means。　The　means　is　an　object；　in