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forgets here as elsewhere that in this way the contradiction is not resolved but merely shifted
elsewhere; into subjective or external reflection generally; and this reflection in fact contains in
one unity as sublated and mutually referred; the two moments which are enunciated by this
removal and displacement as a mere positedness。


     (c) Opposition

C CONTRADICTION

Remark 1。 Unity of Positive and Negative

Remark 2。 The Law of the Excluded Middle

Remark 3。 The Law of Contradiction

Chapter 3 Ground

     The Law of Ground

A ABSOLUTE GROUND

     (a) Form and Essence

     (b) Form and Matter

     (c) Form and Content

B DETERMINATE GROUND

     (a) Formal Ground

Remark: Formal Method of Explanation From Tautological Grounds

     (b) Real Ground 

Remark: Formal Method of Explanation From a Ground Distinct From That Which is
Grounded

     (c) The Complete Ground

C CONDITION

     (a) The Relatively Unconditioned

     (b) The Absolutely Unconditioned

     (c) The Emergence of the Fact into Existence

When all the conditions of a fact are present; it enters into Existence。 The fact is; before it
exists; it is; in fact; as essence or as an unconditioned; secondly; it has determinate being or is
determinate; and this in the two…fold manner above considered; on the one hand; in its conditions;
and on the other; in its ground。 In the former; it has given itself the form of external groundless
being because it is; as absolute reflection; negative self…relation; and it makes itself into its own
presupposition。


This presupposed un…conditioned is therefore the groundless immediate; whose being is nothing
except to be present as something groundless。 When; therefore; all the conditions of the fact are
present; that is when the totality of the fact is posited as a groundless immediate; this scattered
multiplicity inwardises 'erinnert' itself in its own self。 The whole fact must be present in its
conditions; or all the conditions belong to its Existence; for all of them constitute the reflection; or;
determinate being; because it is condition; is determined by form; consequently its determinations
are determinations of reflection and the positing of one essentially involves the positing of the
others。 The inwardisation of the conditions is at first the falling to the ground 'das
Zugrundegehen' of immediate determinate being and the becoming of the ground。 But this makes
the ground a posited ground; that is; it is just as much sublated ground and immediate being; as it is
ground。 When therefore all the conditions of the fact are present; they sublate themselves as
immediate being and presupposition; and equally ground sublates itself。 Ground emerges merely as
an illusory being that immediately vanishes; accordingly; this emergence is the tautological
movement of the fact to itself; and its mediation by conditions and ground is the vanishing of both。
The emergence into Existence is therefore immediate in such a manner that it is mediated only by
the vanishing of mediation。

The fact emerges from the ground。 It is not grounded or posited by it in such a manner that
ground remains as a substrate; on the contrary; the positing is the movement of the ground
outwards to itself and its simple vanishing。 Through its union with the conditions; ground receives
an external immediacy and the moment of being。 But it receives this not as something external; nor
through an external relation; on the contrary; as ground; it makes itself into a positedness; its
simple essentiality unites with itself in the positedness and is; in this sublation of itself; the vanishing
of its difference from its positedness; and is thus simple essential immediacy。 Ground; therefore;
does not remain behind as something distinct from the grounded; but the truth of grounding is that
in it ground is united with itself; so that its reflection into another is its reflection into itself。
Consequently; the fact is not only the unconditioned but also the groundless; and it emerges from
ground only in so far as ground has 'fallen to the ground' and ceased to be ground: it emerges
from the groundless; that is; from its own essential negativity or pure form。

This immediacy that is mediated by ground and condition and is self…identical through the sublating
of mediation; is Existence。

               Section Two: Appearance


Essence must appear

Being is the absolute abstraction; this negativity is not something external to being; which is being;
and nothing but being; only as this absolute negativity。 For the same reason; being only is as
self…sublating being and is essence。 But; conversely; essence as simple equality with itself is
likewise being。 The doctrine of being contains the first proposition: being is essence。 The second
proposition: essence is being; constitutes the content of the first section of the doctrine of
essence。 But this being into which essence makes itself is essential being; Existence; it is a being
that has come forth from negativity and inwardness。

Thus essence appears。 Reflection is the showing of illusory being within essence itself。 Its
determinations are enclosed within the unity simply and solely as posited; sublated determinations;
or; reflection is essence which; in its positedness; is immediately identical with itself。 But since
essence is ground; it gives itself a real determination through its reflection; which is self…sublating or
which returns into itself; further; since this determination; or the otherness; of the ground relation
sublates itself in the reflection of the ground and becomes Existence; this endows the form
determinations with an element of self…subsistence。 Their illusory being completes itself to become
Appearance
The essentiality that has advanced to immediacy is; in the first instance; Existence; and an existent
or thing … as an undifferentiated unity of essence with its immediacy。 It is true that the thing
contains reflection; but its negativity s; in the first instance; extinguished in its immediacy; but
because its ground is essentially reflection; its immediacy sublates itself and the thing makes itself
into positedness。

Secondly; then; it is Appearance。 Appearance is that which the thing is in itself; or its truth。 But
this merely posited Existence which is reflected into otherness is equally the transcending of its
itself in its infinitude; to the world of appearance is opposed the world that is reflected into itself;
the world of essence。

But the being that appears and essential being; simply stand in relation to one another。 Thus
Existence is; thirdly; essential relation; what appears manifests what is essential; and this is in its
Appearance。

The relation is the still…imperfect union of reflection…into…otherness and reflection…into…self; the
perfect interpenetration of both is actuality。 

Chapter 1 Existence

A The Thing and its Properties

     (a) Thing…in…itself and Existence

     (b) Property

Remark: The Thing…in…itself of Transcendental Idealism

Mention has already been made above of the thing…in…itself in connection with the moment of
determinate being; of being…in…self; and it was remarked that the thing…in…itself as such is nothing
else but the empty abstraction from all determinateness; of which admittedly we can know
nothing; for the very reason that it is supposed to be the abstraction from every determination。
The thing…in…itself being thus presupposed as the indeterminate; all determination falls outside it into
an alien reflection to which it is indifferent。

For transcendental idealism this external reflection is consciousness。 Since this philosophical
system places every determinateness of things both as regards form and content; in consciousness;
the fact that I see the leaves。 of a tree not as black but as green; the sun as round and not square;
and taste sugar as sweet and not bitter; that I determine the first and second strokes of a clock as
successive and not as one beside the other; nor determine the first as cause and the second as
effect; and so on; all this is something which; from this standpoint。 falls in me; the subject。 

This crude presentation of subjective idealism is directly contradicted by the consciousness of
freedom; according to which I know myself rather as the universal and undetermined; and
separate off from myself those manifold and necessary determinations; recognising them as
something external for me and belonging only to things。 In this consciousness of its freedom the
ego is to itself that true identity reflected into itself; which the thing…in…itself was supposed to be。 1
have shown elsewhere that this transcendental idealism does not get away from the limitation of the
ego by the object; in general; from the finite world; but only changes the form of the limitation;
which remains for it an absolute; merely giving it a subjective instead of an objective shape and
making into determinatenesses of the ego and into a turbulent whirlpool of change within it (as if
the ego were a thing) that which the ordinary consciousness knows as a manifoldness and
alteration belonging only to things external to it。 At p

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