phenomenology of mind-第58节

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transition；　the　relational　process；　and　to　itself　this　transition　does　not　become　objective。　Here；　on
the　other　hand；　the　organic　unity；　i。e。　just　the　relation　of　those　opposites；　is　itself　the　object；　and
this　relation　is　a　pure　process　of　transition。　This　process　in　its　simplicity　is　directly　universality；　and
in　that　universality　opens　out　into　different　factors；　whose　relation　it　is　the　purpose　of　the　law　to
express；　the　moments　of　the　process　take　the　form　of　being　universal　objects　of　this　mode　of
consciousness；　and　the　law　runs；　〃the　outer　is　an　expression　of　the　inner〃。　Understanding　has　here
grasped　the　thought　of　the　law　itself；　whereas　formerly　it　merely　looked　for　laws　in　a　general　way；
and　their　moments　appeared　before　it　in　the　shape　of　a　definite　and　specific　content；　and　not　in　the
form　of　thoughts　of　laws。　

As　regards　content；　therefore；　such　laws　ought　not　to　have　place　in　this　connexion　which　merely
passively　accept　and　put　into　the　form　of　universality　purely　existential　distinctions；　but　such　laws
as　directly　maintain　in　these　distinctions　the　restless　activity　of　the　notion　as　well；　and　consequently
possess　at　the　same　time　necessity　in　the　relation　of　the　two　sides。　Yet；　precisely　because　that
object；　organic　unity；　directly　combines　the　endless　superseding；　or　the　absolute　negation　of；
existence　with　inactive　passive　existence；　and　because　the　moments　are　essentially　pure
transitionthere　are　thus　not　to　be　found　any　such　merely　existent　aspects　as　are　required　for　the
law。　

To　get　such　aspects；　intelligence　must　take　its　stand　on　the　other　moment　of　the　organic　relation；
viz。　on　the　fact　that　organic　existence　is　reflected　into　itself。　But　this　mode　of　being　is　so　completely
reflected　into　self　that　it　has　no　specific　character；　no　determinateness　of　its　own　as　against
something　else；　left　over。　The　immediate　sensuous　being　is　directly　one　with　the　determinate　quality
as　such；　and　hence　inherently　expresses　a　qualitative　distinction；　e。g。　blue　against　red；　acid　against
alkaloid；　etc。　But　the　organic　being　that　has　returned　into　itself　is　completely　indifferent　towards　an
other；　its　existence　is　simple　universality；　and　refuses　to　offer　observation　any　permanent　sense
distinctions；　or；　what　is　the　same　thing；　shows　its　essential　characteristic　to　be　merely　the　changing
flux　of　whatever　determinate　qualities　there　are。　Hence；　the　way　distinction　qua　actually　existing
expresses　itself　is　just　this；　that　it　is　an　indifferent　distinction；　i。e。　a　distinction　in　the　form　of
quantity。　In　this；　however；　the　notion　is　extinguished　and　necessity　disappears。　If　the　content；
however；　and　filling　of　this　indifferent　existence；　the　flux　and　interchange　of　sense　determinations
are　gathered　into　the　simplicity　of　an　organic　determination；　then　this　expresses　at　the　same　time
the　fact　that　the　content　does　not　have　that　determinateness　（the　determinateness　of　the　immediate
property　and　the　qualitative　feature　falls　solely　within　the　aspect　of　quantity；　as　we　saw　above。　

Although　the　objective　element；　apprehended　in　the　form　of　a　determinate　character　of　organic
existence；　has　thus　the　notion　inherent　in　it；　and　thereby　is　distinguished　from　the　object　offered　to
understanding；　which　in　apprehending　the　content　of　its　laws　proceeds　in　a　purely　perceptive
manner；　yet　apprehension　in　the　former　case　falls　back　entirely　into　the　principle　and　manner　of
mere　percipient　understanding；　for　the　reason　that　the　object　apprehended　is　used　to　constitute
moments　of　a　law。　For　by　this　means　what　is　apprehended　receives　and　keeps　the　character　of　a
fixed　determinate　quality；　the　form　of　an　immediate　property　or　a　passive　phenomenon；　it　is；
further；　subsumed　under　the　aspect　of　quantity；　and　the　nature　of　the　notion　is　suppressed。　

The　exchange　of　a　merely　perceived　object　for　one　reflected　into　itself；　of　a　mere　sense　character
for　an　organic；　thus　loses　once　more　its　value；　and　does　so　by　the　fact　that　understanding　has　not
yet　cancelled　the　process　of　framing　laws。　

If　we　compare　what　we　find　as　regards　this　exchange　in　the　case　of　a　few　examples；　we　see；　it
may　be；　something　that　perception　takes　for　an　animal　with　strong　muscles　characterized　as　an
animal　organism　of　high　irritability〃；　or；　what　perception　takes　to　be　a　condition　of　great　weakness；
characterized　as　a　〃condition　of　high　sensibility〃；　or；　if　we　prefer　it；　as　an　abnormal　affection〃；　and；
moreover；　a　raising　of　it　to　a　〃higher　power…expressions　which　translate　sensuous　facts　into
Teutonized　Latin；　instead　of　into　terms　of　the　notion。　That　an　animal　has　strong　muscles　may　also
be　expressed　by　understanding　in　the　form　that　the　animal　〃possesses　a　great　muscular
force〃great　weakness　meaning　similarly　〃a　slight　force〃。　Characterization　in　terms　of　irritability
has　this　advantage　over　determination　by　reference　to　〃force〃；　that　the　latter　expresses
indeterminate；　the　former　determinate　reflection　into　self；　for　the　peculiar　force　characteristic　of
muscles　is　just　irritability；　and　irritability　is　also　a　preferable　determination　to　〃strong　muscles〃；　in
that；　as　in　the　case　of　force；　reflexion　into　self　is　at　once　implied　it；　it。　In　the　same　way　〃weakness〃；
or　〃slight　force〃；　organic　passivity；　is　expressed　in　a　determinate　manner　by　sensibility。　But　when
this　sensibility　is　so　taken　by　itself　and　fixed；　and　the　element　of　quality　is　in　addition　bound　up　with
it；　and　qua　greater　or　less　sensibility　is　opposed　to　a　greater　or　less　irritability；　each　is　reduced
entirely　to　the　level　of　sense；　and　degraded　to　the　ordinary　form　of　a　sense　property；　their　principle
of　relation　is　not　the　notion；　but；　on　the　contrary；　it　is　the　category　of　quantity　into　which　the
opposition　is　now　cast；　thus　becoming　a　distinction　not　constituted　by　thought。　While　in　this　way
the　indeterminate　nature　of　the　expressions；　〃force〃；　〃strength〃；　〃weakness〃；　would　indeed　be　got
rid　of；　there　now　arises　the　equally　futile　and　indeterminate　process　of　dealing　with　the　oppositions
of　a　higher　and　lower　degree　of　sensibility　and　irritability；　as　they　increase　and　decrease　relatively
to　one　another。　The　greater　or　less　sensibility　or　irritability　is　no　less　a　sensuous　phenomenon；
grasped　and　expressed　without　any　reference　to　thought；　than　strength　and　weakness　are　sense
determinations　not　constituted　by　thought。　The　notion　has　not　taken　the　place　of　those
non…conceptual　expressions；　instead；　strength　and　weakness　have　been　given　a　filling　by　a
characteristic　which；　taken　by　itself　alone；　rests　on　the　notion；　and　has　the　notion　as　its　content；　but
loses　entirely　this　origin　and　character。　

Owing　to　the　form　of　simplicity　and　immediacy；　then；　in　which　this　content　is　made　an　element　of　a
law；　and　through　the　element　of　quantity；　which　constitutes　the　principle　of　distinction　for　such
determinations；　the　essential　nature；　which　originally　is　a　notion　and　is　put　forward　as　such；　retains
the　character　of　sense　perception；　and　remains　as　far　removed　from　knowledge　（Erkennen）　as
when　characterized　in　terms　of　strength　or　weakness　of　force；　or　through　immediate　sense
properties。　

There　is　still　left　to　consider　what　the　outer　side　of　the　organic　being　is　when　taken　by　itself　alone；
and　how　in　its　case　the　opposition　of　its　inner　and　outer　is　determined；　just　as　at　first　we
considered　the　inner　of　the　whole　in　relation　to　its　own　proper　outer。　

The　outer；　looked　at　by　itself；　is　the　embodied　form　and　shape　（Gestaltung）　in　general；　the　system
of　life　articulating　itself　in　the　element　of　existence；　and　at　the　same　time　essentially　the　existence　of
the　organism　as　it　is　for　an　otherobjective　reality　in　its　aspect　of　self…existence。　This　other
appears　in　the　first　instance　as　its　outer　inorganic　nature。　If　these　two　are　looked　at　in　relation　to
a　law；　the　inorganic　nature　cannot；　as　we　saw　before；　constitute　the　aspect　of　a　law　beside　the
organic　being；　because　the　latter　exists　absolutely　for　itself；　and　assumes　a　universal　and　free
relation　to　inorganic　nature。　

To　define　more　exactly；　however；　the　relation　of　these　two　aspects　in　the　case　of　the　organic　form；
this　form；　in　which　the　organism　is　embodied；　is　in　one　aspect　turned　against　inorganic　nature；
while　in　an　other　it　is　for　itself　and　reflected　into　itself。　The　real　organic　being　is　the　mediating
agency；　which　brings　together　and　unites　the　self…existence　of　life　＇its　being　for　itself＇；　with　the
outer　in　general；　with　what　simply　and　inherently　is。　

The　one　extreme；　self…existence；　is；　however；　the　inner　in　the　sense　of　an　infinite　〃one〃；　which　takes
the　moments　of　the　embodied　shape　itself　out　of　their　subsistence　and　connexion　with　outer　nature
and　withdraws　these　moments　back　into　itself；　it　is　that　which；　having　no　content；　looks　to　the
embodied　form　of　the　organism　to　provide　its　content；　and　appears　there　as　the　process　of　that
form。　In　this　extreme　where　it　is　mere　negativity；　or　pure　individual　existence；　the　organism
possesses　its　absolute　freedom；　whereby　it　is　made　quite　secure　and　indifferent　towards　the　fact　of
its　being　relative　to　another　and　towards　the　specific　character　belonging　to　the　moments　of　the
form　of　the　organism。　This　free　de