history of philosophy-第100节

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of　iron　gradually　diminishes；”　i。e。　approaches　disintegration；　and　lastly　“disappears　in　nitrogen。”
Active　cohesion　is　magnetism；　and　the　material　universe　is　an　infinite　magnet。　The　magnetic
process　is　difference　in　indifference；　and　indifference　in　difference；　and　therefore　absolute　identity
as　such。　The　indifference　point　of　the　magnet　is　the　“neither　nor”　and　the　“as　well　as”　；　the　poles
are　potentially　the　same　essence；　only　posited　under　two　factors　which　are　opposed。　Both　poles
depend　“only　upon　whether　＋　or　—　preponderates”　；　they　are　not　pure　abstractions。　“In　the　total
magnet　the　empirical　magnet　is　the　indifference　point。　The　empirical　magnet　is　iron。　All　bodies　are
mere　metamorphoses　of　iron　—　they　are　potentially　contained　in　iron。　Every　two　different　bodies
which　touch　each　other　set　up　mutually　in　each　other　relative　diminution　and　increase　of　cohesion。
This　mutual　alteration　of　cohesion　by　means　of　the　contact　of　two　different　bodies　is　electricity；　the
cohesion…diminishing　factor　＋E　is　the　potency　of　hydrogen；　…E　is　the　potency　of　oxygen。　“The
totality　of　the　dynamic　process　is　represented　only　by　the　chemical　process。”　（20）

“By　the　positing　of　the　dynamic　totality　the　addition　of　light；　is　directly　posited　as　a　product。　The
expression；　the　total　product；　therefore　signifies　light　combined　with　the　force　of　gravitation；　by　the
positing　of　the　relative　totality　of　the　whole　potency；　the　force　of　gravity　is　directly　reduced　to　the
mere　form　of　the　Being　of　absolute　identity。”　This　is　the　third　potency　（A3）；　the　organism。（21）
Schelling　launched　out　into　too　many　individual　details；　if　he　desired　to　indicate　the　construction　of
the　whole　universe。　On　the　one　hand；　however；　he　did　not　complete　this　representation；　and　on　the
other　hand；　he　has　confined　himself　mainly　to　implicit　existence；　and　has　mixed　therewith　the
formalism　of　external　construction　according　to　a　presupposed　scheme。　In　this　representation　he
advanced　only　as　far　as　the　organism；　and　did　not　reach　the　presentation　of　the　other　side　of
knowledge；　i。e。　the　philosophy　of　spirit。　Schelling　began　time　after　time；　in　accordance　with　the
idea　implied　in　this　construction；　to　work　out　the　natural　universe；　and　especially　the　organism。　He
banishes　all　such　meaningless　terms　as　perfection；　wisdom；　outward　adaptability；　or；　in　other
words；　the　Kantian　formula；　that　a　thing　appears　so　and　so　to　our　faculty　of　knowledge；　is
transformed　by　him　into　this　other　formula；　that　such　and　such　is　the　constitution　of　Nature。
Following　up　Kant's　meagre　attempt　at　demonstrating　spirit　in　nature；　he　devoted　special　attention
to　inaugurating　anew　this　mode　of　regarding　nature；　so　as　to　recognize　in　objective　existence　the
same　schematism；　the　same　rhythm；　as　is　present　in　the　ideal。　Hence　nature　represents　itself　therein
not　as　something　alien　to　spirit；　but　as　being　in　its　general　aspect；　a　projection　of　spirit　into　an
objective　mode。

We　have　further　to　remark　that　Schelling　by　this　theory　became　the　originator　of　modern　Natural
Philosophy；　since　he　was　the　first　to　exhibit　Nature　as　the　sensuous　perception　or　the　expression
of　the　Notion　and　its　determinations。　Natural　Philosophy　is　no　new　science；　we　met　with　it
continually　—　in　the　works　of　Aristotle；　for　instance；　and　elsewhere。　English　Philosophy　is　also　a
mere　apprehension　in　thought　of　the　physical；　forces；　laws　of　Nature；　are　its　fundamental
determinations。　The　opposition　of　physics　and　Natural　Philosophy　is　therefore　not　the　opposition
of　the　unthinking　and　the　thinking　view　of　Nature；　Natural　Philosophy　means；　if　we　take　it　in　its
whole　extent；　nothing　else　than　the　thoughtful　contemplation　of　Nature；　but　this　is　the　work　of
ordinary　physics　also；　since　its　determinations　of　forces；　laws；　&c。；　are　thoughts。　The　only
difference　is　that　in　physics　thoughts　are　formal　thoughts　of　the　understanding；　whose　material　and
content　cannot；　as　regards　their　details；　be　determined　by　thought　itself；　but　must　be　taken　from
experience。　But　concrete　thought　contains　its　determination　and　its　content　in　itself；　and　merely　the
external　mode　of　appearance　pertains　to　the　senses。　If；　then；　Philosophy　passes　beyond　the　form
of　the　understanding；　and　has　apprehended　the　speculative　Notion；　it　must　alter　the　determinations
of　thought；　the　categories　of　the　understanding　regarding　Nature。　Kant　was　the　first　to　set　about
this；　and　Schelling　has　sought　to　grasp　the　Notion　of　Nature；　instead　of　contenting　himself　with　the
ordinary　metaphysics　of　the　same。　Nature　is　to　him　nothing　but　the　external　mode　of　existence　as
regards　the　system　of　thought…forms；　just　as　mind　is　the　existence　of　the　same　system　in　the　form
of　consciousness。　That　for　which　we　have　to　thank　Schelling；　therefore；　is　not　that　he　brought
thought　to　bear　on　the　comprehension　of　Nature；　but　that　he　altered　the　categories　according　to
which　thought　applied　itself　to　Nature；　he　introduced　forms　of　Reason；　and　applied　them　—　as　he
did　the　form　of　the　syllogism　in　magnetism；　for　instance　—　in　place　of　the　ordinary　categories　of　the
understanding。　He　has　not　only　shown　these　forms　in　Nature；　but　has　also　sought　to　evolve　Nature
out　of　a　principle　of　this　kind。

In　the　“Further　Exposition　of　the　System　of　Philosophy”　which　the　“New　Journal　for　Speculative
Physics”　furnishes；　Schelling　chose　other　forms；　for；　by　reason　of　incompletely　developed　form
and　lack　of　dialectic；　he　had　recourse　to　various　forms　one　after　another；　because　he　found　none
of　them　sufficient。　Instead　of　the　equilibrium　of　subjectivity　and　objectivity；　he　now　speaks　of　the
identity　of　existence　and　form；　of　universal　and　particular；　of　finite　and　infinite；　of　positive　and
negative；　and　he　defines　absolute　indifference　sometimes　in　one　and　sometimes　in　another　form　of
opposition；　just　according　to　chance。　All　such　oppositions　may　be　employed；　but　they　are　only
abstract；　and　refer　to　different　stages　in　the　development　of　the　logical　principle　itself。　Form　and
essence　are　distinguished　by　Schelling　in　this　way；　that　form；　regarded　on　its　own　account；　is　the
particular；　or　the　emerging　of　difference；　subjectivity。　But　real　existence　is　absolute　form　or
absolute　knowledge　immediately　in　itself；　a　self…conscious　existence　in　the　sense　of　thinking
knowledge；　just　as　with　Spinoza　it　had　the　form　of　something　objective　or　in　thought。　Speculative
Philosophy　is　to　be　found　in　this　assertion；　not　that　it　asserts　an　independent　philosophy；　for　it　is
purely　organization；　knowledge　is　based　on　the　Absolute。　Thus　Schelling　has　again　given　to
transcendental　Idealism　the　significance　of　absolute　Idealism。　This　unity　of　existence　and　form　is
thus；　according　to　Schelling；　the　Absolute；　or　if　we　regard　reality　as　the　universal；　and　form　as　the
particular；　the　Absolute　is　the　absolute　unity　of　universal　and　particular；　or　of　Being　and
knowledge。　The　different　aspects；　subject　and　object；　or　universal　and　particular；　are　only　ideal
oppositions；　they　are　in　the　Absolute　entirely　and　altogether　one。　This　unity　as　form　is　intellectual
intuition；　which　posits　Thinking　and　Being　as　absolutely　alike；　and　as　it　formally　expresses　the
Absolute；　it　becomes　at　the　same　time　the　expression　of　its　essence。　He　who　has　not　the　power　of
imagination；　whereby　he　may　represent　this　unity　to　himself；　is　deficient　in　the　organ　of　Philosophy。
But　in　this　consists　the　true　absoluteness　of　all　and　each；　that　the　one　is　not　recognized　as　universal；
and　the　other　as　particular；　but　the　universal　in　this　its　determination　is　recognized　as　unit　of　the
universal　and　particular；　and　in　like　manner　the　particular　is　recognized　as　the　unity　of　both。
Construction　merely　consists　in　leading　back　everything　determined　and　particular　into　the
Absolute；　or　regarding　it　as　it　is　in　absolute　unity；　its　determinateness　is　only　its　ideal　moment；　but
its　truth　is　really　its　Being　in　the　Absolute。　These　three　moments　or　potencies　—　that　of　the　passing
of　existence　（the　infinite）　into　form　（the　finite）；　and　of　form　into　existence　（which　are　both　relative
unities）；　and　the　third；　the　absolute　unity；　thus　recur　anew　in　each　individual。　Hence　Nature；　the
real　or　actual　aspect；　as　the　passing　of　existence　into　form　or　of　the　universal　into　the　particular；
itself　again　possesses　these　three　unities　in　itself；　and　in　the　same　way　the　ideal　aspect　does　so；
therefore　each　potency　is　on　its　own　account　once　more　absolute。　This　is　the　general　idea　of　the
scientific　construction　of　the　universe　—　to　repeat　in　each　individual　alike　the　triplicity　which　is　the
scheme　of　the　whole；　thereby　to　show　the　identity　of　all　things；　and　in　doing　so　to　regard　them　in
their　absolute　essence；　so　that　they　all　express　the　same　unity。（22）

The　more　detailed　explanation　is　extremely　formal：　“Existence　passes　into　form　—　this　taken　by
itself　being　the　particular　（the　finite）　—　by　means　of　the　infinite　being　added　to　it；　unity　is　received
into　multiplicity；　indifference　into　difference。”　The　other　assertion　is：　“Form　passes　into　existence
by　the　finite　being　received　into　the　infinite；　difference　into　indifference。”　But　passing　into　and
receiving　into　are　merely　sensuous　expression