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is as self…mediated through its negation; which negation essence itself is; it is therefore the identical
unity of absolute negativity and immediacy。 The negativity is negativity per se; it is its relation to
itself and is thus in itself immediacy; but it is negative self…relation; a negating that is a repelling of
itself; and the intrinsic immediacy is thus negative or determinate in regard to it。 But this
determinateness is itself absolute negativity; and this determining which is; as determining;
immediately the sublating of itself; is a return…into…self。

Illusory being is the negative that has a being; but in an other; in its negation; it is a
non…self…subsistent being which is in its own self…sublated and null。 As such; it is the negative
returned into itself; non…self…subsistent being as in its own self not self…subsistent。 This self…relation
of the negative or of non…self…subsistent being is its immediacy; it is an other than the negative
itself; it is its determinateness over against itself; or it is the negation directed against the negative。
But negation directed against the negative is purely self…related negativity; the absolute sublating of
the determinateness itself。

The determinateness; therefore; which illusory being is in essence is infinite determinateness; it is
the purely self…coincident negative; it is thus the determinateness which as such is self…subsistent
and indeterminate。 Conversely; the self…subsistent; as self…related immediacy; is equally sheer
determinateness and moment and is only as self…related negativity。 This negativity that is identical
with immediacy and immediacy that is thus identical with negativity; is essence。 Illusory being;
therefore; is essence itself; but essence in a determinateness; in such a manner; however; that this
is only a moment of essence and essence is the reflection of itself within itself。

In the sphere of being; there arises over against being as an immediacy; non…being; which is
likewise an immediacy; and their truth is becoming。 In the sphere of essence; we have first
essence opposed to the unessential; then essence opposed to illusory being; that is; to the
unessential and to illusory bel rig as the remainder of being。 But both essence and illusory being;
and also the difference of essence from them; derive solely from the fact that essence is at first
taken as an immediate; not as it is in itself; namely; not as an immediacy that is as pure mediation
or absolute negativity。 The first immediacy is thus only the determinateness of immediacy。 The
sublating of this determinateness of essence; therefore; consists simply and solely in showing that
the unessential is only illusory being and that the truth is rather that essence contains the illusory
being within itself as the infinite immanent movement that determines its immediacy as negativity
and its negativity as immediacy; and is thus the reflection of itself within itself。 Essence in this its
self…movement is reflection

C REFLECTION

     (a) Positing Reflection

     (b) External Reflection

     (c) Determining Reflection

Chapter 2 The Essentialities or Determinations of Reflection

Reflection is determinate reflection; hence essence is determinate essence; or it is an essentiality。

Reflection is the showing of the illusory being of essence within essence itself。 Essence; as
infinite return…into…self; is not immediate but negative simplicity; it is a movement through distinct
moments; absolute self…mediation。 But it reflects itself into these its moments which consequently
are themselves determinations reflected into themselves。

Essence is at first; simple self…relation; pure identity。 This is its determination; but as such it is
rather the absence of any determination。

Secondly; the proper determination is difference; a difference that is; on the one hand; external or
indifferent; diversity in general; and on the other hand; is opposed diversity or opposition。 

Thirdly; as contradiction; the opposition is reflected into itself and withdrawn into its ground。

Remark: The Categories of Reflection 

A IDENTITY

B DIFFERENCE

     (a) Absolute Difference

     (b) Diversity

Remark: The Law of Diversity

Diversity; like identity; is expressed in its own law。 And both these laws are held apart as
indifferently different; so that each is valid on its own without respect to the other。

All things are different; or: there are no two things like each other。 This proposition is; in fact;
opposed to the law of identity; for it declares: A is distinctive; therefore A is also not A; or: A is
unlike something else; so that it is not simply A but rather a specific A。 A's place in the law of
identity can be taken by any other substrate; but A as distinctive 'als Ungleiches' can no longer
be exchanged with any other。 True; it is supposed to be distinctive; not from itself; but only from
another; but this distinctiveness is its own determination。 As self…identical A; it is indeterminate;
but as determinate it is the opposite of this; it no longer has only self…identity; but also a negation
and therefore a difference of itself from itself within it。

That everything is different from everything else is a very superfluous proposition; for things in the
plural immediately involve manyness and wholly indeterminate diversity。 But the proposition that
no two things are completely like each other; expresses more; namely; determinate difference。
Two things are not merely two — numerical manyness is only one…and…the…sameness — but they
are different through a determination。 Ordinary thinking is struck by the proposition that no two
things are like each other — as in the story of how Leibniz propounded it at court and caused the
ladies to look at the leaves of trees to see whether they could find two alike。 Happy times for
metaphysics when it was the occupation of courtiers and the testing of its propositions called for
no more exertion than to compare leaves! The reason why this proposition is striking lies in what
has been said; that two; or numerical manyness; does not contain any determinate difference and
that diversity as such; in its abstraction; is at first indifferent to likeness and unlikeness。 Ordinary
thinking; even when it goes on to a determination of diversity; takes these moments themselves to
be mutually indifferent; so that one without the other; the mere likeness of things without
unlikeness; suffices to determine whether the things are different even when they are only a
numerical many; not unlike; but simply different without further qualification。 The law of diversity;
on the other hand; asserts that things are different from one another through unlikeness; that the
determination of unlikeness belongs to them just as much as that of likeness; for determinate
difference is constituted only by both together。

Now this proposition that unlikeness must be predicated of all things; surely stands in need of
proof; it cannot be set up as an immediate proposition; for even in the ordinary mode of cognition
a proof is demanded of the combination of different determinations in a synthetic proposition; or
else the indication of a third term in which they are mediated。 This proof would have to exhibit the
passage of identity into difference; and then the passage of this into determinate difference; into
unlikeness。 But as a rule this is not done。 We have found that diversity or external difference is; in
truth; reflected into itself; is difference in its own self; that the indifferent subsistence of the diverse
is a mere positedness and therefore not an external; indifferent difference; but a single relation of
the two moments。

This involves the dissolution and nullity of the law of diversity。 Two things are not perfectly alike;
so they are at once alike and unlike; alike;;simply because they are things; or just two; without
further qualification…for each is a thing and a one; no less than the other…but they are unlike ex
hypothesi。 We are therefore presented with this determination; that both moments; likeness and
unlikeness; are different in one and the same thing; or that the difference; while falling asunder; is at
the same time one and the same relation。 This has therefore passed over Into opposition。

The togetherness of both predicates is held asunder by the 'in so far'; namely; when it is said that
two things are alike in so far as they are not unlike; or on the one side or in one respect are alike;
but on another side or in another respect are unalike。 The effect of this is to remove the unity of
likeness and unlikeness from the thing; and to adhere to what would be the thing's own reflection
and the merely implicit reflection of likeness and unlikeness; as a reflection external to the thing。
But it is this reflection that; in one and the same activity; distinguishes the two sides of likeness
and unlikeness; hence contains both in one activity; lets the one show; be reflected; in the other。
But the usual tenderness for things; whose only care is that they do not contradict themselves;
forgets here as elsewhere that in this way the contradiction is not resolved but merely shifted
elsewhere; i

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