science of logic-第25节

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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