science of logic-第27节
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into itself。
Immediately； therefore God is only nature。 Or； nature is only the Inner God； not God actual as
spirit； and therefore not truly God。 Or； in our thinking； our first thinking； God is only pure being；
or even essence； the abstract absolute； but not God as absolute spirit； which alone is the true
nature of God。
Section Three： Actuality
Actuality is the unity of essence and Existence； in it； formless essence and unstable
Appearance； or mere subsistence devoid of all determination and unstable manifoldness； have their
truth。
Existence is； indeed； the immediacy which has proceeded from ground； but form is not as yet
posited in it。 In determining and forming itself it is Appearance； and when this subsistence which is
determined only as reflection…into…an…other is developed further into reflection…into…self； it
becomes two worlds； two totalities of the content； one of which is determined as reflected into
itself； the other as reflected into an other。 But the essential relation exhibits their form relation；
the consummation of which is the relation of inner and outer in which the content of both is only
one identical substrate and equally only one identity of form。 By virtue of the fact that this
identity is now also identity of form； the form determination of their difference is sublated； and it is
posited that they are one absolute totality。
This unity of inner and outer is absolute actuality。 But this actuality is； in the first instance； the
absolute as such…in so far as it is posited as a unity in which form has sublated itself and made
itself into the empty or outer difference of an outer and inner。
Reflection is external in its relation to this absolute； which； it merely contemplates rather than is
the absolute's own movement。 But since it is essentially this movement； it is so as the negative
return of the absolute into itself。
Secondly； we have actuality proper。 Actuality； possibility and necessity constitute the formal
moments of the absolute； or its reflection。
Thirdly； the unity of the absolute and its reflection is the absolute relation； or rather the
absolute as relation to itself … substance。
Chapter 1 The Absolute
A The Exposition of the Absolute
B The Absolute Attribute
C The Mode of the Absolute
Remark： The Philosophy of Spinoza and Leibniz
Chapter 2 Actuality
The absolute is the unity of inner and outer as initial； implicit unity。 The exposition appeared as
external reflection which； on its side； has the immediate before it as something already given； but
is at the same time the movement and relation of this to the absolute； and as such movement leads
it back into the absolute and determines it as a mere 'way and manner'。 But this 'way and manner'
is the determination of the absolute itself； namely； its initial identity or its merely implicit unity。
And through this reflection； too； not only is that initial in…itself posited as essenceless determination
but； since the reflection is negative self…relation； it is through this alone that the in…itself becomes
this mode。 This reflection； as sublating itself in its determinations and in general as the self…returning
movement； is first truly absolute identity and at the same time is the determining of the absolute or
its modality。 The mode is therefore the externality of the absolute； but equally only as the reflection
of the absolute into itself； or it is the absolute's own manifestation； so that this manifestation is its
reflection…into…self and therefore its being…in…and…for…itself。
The absolute as such manifestation； the absolute which is nothing else and has no content save that
of being self…manifestation； is absolute form。 Actuality is to be taken as this reflected
absoluteness。 Being is not yet actual： it is the first immediacy； its reflection is therefore a becoming
and transition into an other； or its immediacy is not being…in…and…for…itself。 Actuality also stands
higher than Existence。 True； Existence is the immediacy that has proceeded from ground and
conditions； or from essence and its reflection。 It is therefore in itself what actuality is； real
reflection； but it is not yet the posited unity of reflection and immediacy。 Existence therefore
passes over into appearance in that it develops the reflection which it contains。
It is the ground that has fallen to the ground； its determination is the restoration of the ground； thus
it becomes essential relation and its final reflection is the positing of its immediacy as
reflection…into…self； and conversely； now this unity in which Existence or immediacy； and the
in…itself； the ground or the reflected are simply moments； is actuality。 The actual is therefore
manifestation； it is not drawn into the sphere of alteration by its externality； nor is it the
reflecting of itself in an other； but it manifests itself； that is； in its externality it is itself and is itself
in that alone； namely only as a self…distinguishing and self…determining movement。
Now in actuality as this absolute form； the moments are only as sublated or formal； not yet
realised； their difference thus belongs at first to external reflection and is not determined as content。
Actuality as itself the immediate form…unity of inner and outer is thus in the determination of
immediacy over against the determination of reflection…into…self； or it is an actuality as against a
possibility。 Their relation to each other is the third term； the actual determined equally as a being
reflected into itself； and this at the same time as a being existing immediately。 This third term is
necessity。
But first of all； since the actual and the possible are formal differences； their relation is
likewise merely formal and consist only in the fact that the one like the other is a positedness； or
in contingency。
Now since in contingency； the actual as well as the possible is positedness； they have received
determination in themselves； the actual thereby becomes； secondly； real actuality and with it
equally emerges real possibility and relative necessity。
Thirdly； the reflection of relative necessity into itself yields absolute necessity； which is absolute
possibility and actuality。
A Contingency； or Formal Actuality； Possibility and Necessity
B Relative Necessity； or Real Actuality； Possibility and Necessity
C Absolute Necessity
Chapter 3 The Absolute Relation
A The Relation of Substantiality
B The Relation of Causality
（a） Formal Causality
（b） The Determinate Relation of Causality
（c） Action and Reaction
C Reciprocity
In finite causality it is substances that are actively related to each other。 Mechanism consists in
this externality of causality； where the reflection of the cause into itself in its effect is at the same
time a repelling being； or where； in the self…identity which the causal substance has in its effect；
the cause equally remains something immediately external to it； and the effect has passed over
into another substance。 Now； in reciprocity this mechanism is sublated； for it contains first the
vanishing of that original persistence of the immediate substantiality； and secondly the
coming…to…be of the cause； and hence originativeness as self…mediating through its negation。
At first； reciprocity displays itself as a reciprocal causality of presupposed； self…conditioned
substances； each is alike active arid passive substance in relation to the other。 Since the two；
then； are both passive and active； any distinction between them has already been sublated； the
difference is only a completely transparent semblance； they are substances only inasmuch as they
are the identity of the active and the passive。 Reciprocity itself is therefore still only an empty mode
of representing this； all that is still required is merely an external bringing together of what is already
both in itself and posited。 First of all； it is no longer substrates but substances that stand in
relation to each other； in the movement of conditioned causality； the still remaining presupposed
immediacy has been sublated； and the conditioning factor of the causal activity is still only the
passivity of being acted upon； or the passivity of the cause itself。 But further； this 'being acted
upon' does not originate in another causal substance； but simply from a causality which is
conditioned by being acted upon； or is a mediated causality。 Consequently； this initially external
moment which attaches to cause and constitutes the side of its passivity； is mediated by itself； is
produced by its own activity； and is thus the passivity posited by its own activity。 Causality is
conditioned and conditioning； the conditioning side is passive； but the conditioned side equally is
passive。 This conditioning or passivity is the negation of cause by the cause itself； in that it
essentially converts itself into effect and precisely through this is cause。 Reciprocity is； therefore；
only causality itself； cause not only has an effect； but in the effect it stands； as cause； in relation to
itself。
Causality has hereby returned to its absolute Notion； and at the same time has attained to the
Notion itself。 At first； it
