science of logic-第70章

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absolute　end　and　the　limitation　of　this　actuality　that　insuperably　opposes　it；　has　been　considered
in　detail　in　the　Phenomenology　of　Spirit。　

As　the　Idea　contains　within　itself　the　moment　of　complete　determinateness；　the　other　Notion　with
which　the　Notion　enters　into　relation　in　the　Idea；　possesses　in　its　subjectivity　also　the　moment　of　an
object；　consequently　the　Idea　enter　here　into　the　shape　of　self…consciousness　and　in　this　one
aspect　coincides　with　the　exposition　of　the　same。　

But　what　is　still　lacking　in　the　practical　Idea　is　the　moment　of　consciousness　proper　itself；　namely；
that　the　moment　of　actuality　in　the　Notion　should　have　attained　on　its　own　account　the
determination　of　external　being。　

Another　way　of　regarding　this　defect　is　that　the　practical　Idea　still　lacks　the　moment　of　the
theoretical　Idea。　That　is　to　say；　in　the　latter　there　stands　on　the　side　of　the　subjective　Notion　…　the
Notion　that　is　in　process　of　being　intuited　within　itself　by　the　Notion　only　the　determination　of
universality；　cognition　knows　itself　only　as　apprehension；　as　the　identity　on　its　own　account
indeterminate　of　the　Notion　with　itself；　the　filling；　that　is；　the　objectivity　that　is　determined　in　and
for　itself；　is　for　it　a　datum；　and　what　truly　is　is　the　actuality　there　before　it　independently　of
subjective　positing。　For　the　practical　Idea；　on　the　contrary；　this　actuality；　which　at　the　same　time
confronts　it　as　an　insuperable　limitation；　ranks　as　something　intrinsically　worthless　that　must　first
receive　its　true　determination　and　sole　worth　through　the　ends　of　the　good。　Hence　it　is　only　the　will
itself　that　stands　in　the　way　of　attainment　of　its　goal；　for　it　separates　itself　from　cognition；　and
external　reality　for　the　will　does　not　receive　the　form　of　a　true　being；　the　Idea　of　the　good　can
therefore　find　its　integration　only　in　the　Idea　of　the　true。　

But　it　makes　this　transition　through　itself。　In　the　syllogism　of　action；　one　premise　is　the　immediate
relation　of　the　good　end　to　actuality　which　it　seizes　on；　and　in　the　second　premise　directs　it　as
an　external　means　against　the　external　actuality。　

For　the　subjective　Notion　the　good　is　the　objective；　actuality　in　its　existence　confronts　is　as　an
insuperable　limitation　only　in　so　far　as　it　still　has　the　character　of　immediate　existence；　not　of
something　objective　in　the　sense　of　a　being　that　is　in　and　for　itself；　on　the　contrary；　it　is　wither　the
evil　if　the　indifferent；　the　merely　determinable；　whose　worth　does　not　reside　within　it。　This　abstract
being　that　confronts　the　good　in　the　second　premise　has；　however；　already　been　sublated　by　the
practical　Idea　itself；　the　first　premise　of　the　latter's　action　is　the　immediate　objectivity　of　the
Notion；　according　to　which　the　end　communicates　itself　to　actuality　without　meeting　any　resistance
and　is　in　simple　identical　relation　with　it。　Thus　all　that　remains　to　be　done　is　to　bring　together　the
thoughts　of　its　two　premises。　To　what　has　been　already　immediately　accomplished　by　the
objective　Notion　in　the　first　premise；　the　only　addition　made　in　the　second　premise　is　that　it　is
posited　through　mediation；　and　hence　posited　for　the　objective　Notion。　Now　just　as　in　the　end
relation　in　general；　the　realised　end　is　also　again　merely　a　means；　while　conversely　the　means　is
also　the　realised　end；　so　similarly　in　the　syllogism　of　the　good；　the　second　premise　is　immediately
already　present　implicitly　in　the　first；　but　this　immediacy　is　not　sufficient；　and　the　second　premise
is　already　postulated　for　the　first　…　the　realisation　of　the　good　in　the　face　of　another　actuality
confronting　it　is　the　mediation　which　is　essentially　necessary　for　the　immediate　relation　and　the
accomplished　actualisation　of　the　good。　

For　it　is　only　the　first　negation　or　the　otherness　of　the　Notion；　an　objectivity　that　would　be　a
submergence　of　the　Notion　in　the　externality；　the　second　negation　is　the　sublating　of　this　otherness；
whereby　the　immediate　realisation　of　the　end　first　becomes　the　actuality　the　Notion　is　posited　as
identical　with　itself；　not　with　an　other；　and　thus　alone　is　posited　as　the　free　Notion。　

Now　if　it　is　supposed　that　the　end　of　the　good　is　after　all　not　realised　through　this　mediation；　this
signifies　a　relapse　of　the　Notion　to　the　standpoint　occupied　by　it　before　its　activity　the　standpoint
of　an　actuality　determined　as　worthless　and　yet　presupposed　as　real。　This　relapse；　which　becomes
the　progress　to　the　spurious　infinity；　has　its　sole　ground　in　the　fact　that　in　the　sublating　of　that
abstract　reality　this　sublating　is　no　less　immediately　forgotten；　or　it　is　forgotten　that　this　reality　is　in
fact　already　presupposed　as　an　actuality　that　is　intrinsically　worthless　and　not　objective。　

This　repetition　of　the　presupposition　of　the　end　consequently　assumes　this　character；　that　the
subjective　bearing　of　the　objective　Notion　is　reproduced　and　made　perpetual；　with　the　result　that
the　finitude　of　the　good　in　respect　of　its　content　as　well　as　its　form　appears　as　the　abiding　truth；
and　its　actualisation　appears　as　a　merely　individual　act；　and　not　as　a　universal　one。　As　a　matter　of
fact　this　determinateness　has　sublated　itself　in　the　actualisation　of　the　good；　what　still　limits　the
objective　Notion　is　its　own　view　of　itself；　which　vanishes　by　reflection　on　what　its　actualisation　is
in　itself。　Through　this　view　it　is　only　standing　in　its　own　way；　and　thus　what　it　has　to　do　is　to　turn；
not　against　an　outer　actuality；　but　against　itself。　

In　other　words；　the　activity　in　the　second　premise　produces　only　a　one…sided　being…for…self；　and
its　product　therefore　appears　as　something　subjective　and　individual；　and　consequently　the　first
presupposition　is　repeated　in　it。　But　this　activity　is　in　truth　no　less　the　positing　of　the　implicit
identity　of　the　objective　Notion　and　the　immediate　actuality。　This　latter　is　determined　by　the
presupposition　as　having　a　phenomenal　reality　only；　as　being　intrinsically　worthless　and　simply　and
solely　determinable　by　the　objective　Notion。　When　external　actuality　is　altered　by　the　activity　of
the　objective　Notion　and　it　determination　therewith　sublated；　by　that　very　fact　the　merely
phenomenal　reality；　the　external　determinability　and　worthlessness；　are　removed　from　that　actuality
and　it　is　posited　as　being　in　and　for　itself。　

In　this　process　the　general　presupposition　is　sublated；　namely　the　determination　of　the　good　as　a
merely　subjective　end　limited　in　respect　of　content；　the　necessity　of　realising　it　by　subjective
activity；　and　this　activity　itself。　In　the　result　the　mediation　sublates　itself；　the　result　is　an　immediacy
that　is　not　the　restoration　of　the　presupposition；　but　rather　its　accomplished　sublation。　With　this；
the　Idea　of　the　Notion　that　is　determined　in　and　for　itself　is　posited　as　being　no　longer　merely　in　the
active　subject　but　as　equally　an　immediate　actuality；　and　conversely；　this　actuality　is　posited；　as　it　is
in　cognition；　as　an　objectivity　possessing　a　true　being。　

The　individuality　of　the　subject　with　which　the　subject　was　burdened　by　its　presupposition；　has
vanished　along　with　the　presupposition；　hence　the　subject　now　exists　as　free；　universal
self…identity；　for　which　the　objectivity　of　the　Notion　is　a　given　objectivity　immediately　to　hand；
no　less　truly　than　the　subject　knows　itself　as　the　Notion　that　is　determined　in　and　for　itself。
Accordingly　in　this　result　cognition　is　restored　and　united　with　the　practical　Idea；　the　actuality
found　as　given　is　at　the　same　time　determined　as　the　realised　absolute　end；　but　whereas　in　questing
cognition　this　subjectivity　appeared　merely　as　an　objective　world　without　the　subjectivity　of　the
Notion；　here　it　appears　as　an　objective　world　whose　inner　ground　and　actual　subsistence　is　the
Notion。　This　is　the　absolute　Idea。　




Book　III　（The　Notion）　Section　3　（The　Idea）
　　　　　　　　　　　　　　　　　　　　　　Chapter　3　The　Absolute　Idea

The　absolute　Idea　has　turned　out　to　be　the　identity　of　the　theoretical　and　the　practical　Idea。　Each
of　these　by　itself　is　still　one…sided；　possessing　the　Idea　only　as　a　sought　for　beyond　and　an
unattained　goal；　each；　therefore；　is　a　synthesis　of　endeavour；　and　has；　but　equally　has　not；