philosophy of nature-第13节

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muscles。　The　digestive　system　is；　however；　as　a　system　of　glands　with　skin　and　cellular　tissue；
immediate；　vegetative；　reproductive；　but　as　part　of　the　actual　system　of　the　intestines　it　is　the
mediating　reproduction。　The　animal　thus　divides　itself　in　the　center　（insectum）　into　three　systems；
the　head；　thorax；　and　the　abdomen；　though；　on　the　other　hand；　the　extremities　used　for　mechanical
movement　and　grasping　constitute　the　moment　of　the　individuality　outwardly　positing　and
differentiating　itself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　278。

The　idea　of　the　living　organism　is　the　manifested　unity　of　the　concept　with　its　reality；　as　the
antithesis　of　that　subjectivity　and　objectivity；　however；　this　unity　exists　essentially　only　as　process。
It　exists　at　the　same　time　as　the　movement　of　the　abstract　relation　of　the　living　entity　to　itself　which
dissolves　itself　into　particularity；　and；　as　the　return　into　itself　it　is　the　negative　unity　of　subjectivity
and　totality。　Each　of　these　moments　is　itself　a　process；　however　as　a　concrete　moment　of　the
living；　and　the　whole　is　the　unity　of　the　three　processes。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　279。

（1）　The　abstract　process　of　living　individuality　is　the　process　of　inner　formation　in　which　the
organism　converts　its　own　members　into　a　inorganic　nature；　into　means；　and　feeds　on　itself　Thus　it
produces　precisely　this　totality　of　its　self…organisation；　so　that　each　member　is　reciprocally　the　end
and　the　means；　and　maintains　itself　through　the　others　and　in　opposition　to　them。　It　is　the　process
which　has　the　simple　feeling　of　self　as　a　result。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　280。

（2）　The　self…feeling　of　individuality　is；　in　its　negative　return　into　itself　immediately　exclusive　and　in　a
state　of　tension　with　inorganic　nature　as　with　real　and　external　nature。　（3）　Since　animal
organisation　is　immediately　reflected　into　itself　in　this　external　relation；　this　ideal　relationship　is　the
theoretical　process　and；　indeed；　the　determinate　feeling；　which　differentiates　itself　into　the　multiple
sensory　qualities　of　inorganic　nature。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　281。

The　senses　and　the　theoretical　processes　are　therefore：　（1）　the　sense　of　the　mechanical　sphere　of
gravity；　of　cohesion　and　its　variation；　of　heat；　and　feeling　as　such；　（2）　the　senses　of　antithesis；　of
the　particularised　principle　of　air；　and　of　equally　realised　neutrality；　of　water；　and　of　the　antitheses
of　its　dissolution；　—　smell　and　taste；　（3）　the　sense　of　the　pure；　essential；　but　exterior　identity；　of　the
side　belonging　to　the　materials　of　gravity：　fire；　light；　and　colour；　and　（4）　the　sense　for　the　depiction
of　subjective　reality；　or　of　the　independent　inner　ideality　of　the　body　standing　in　opposition；　the
sense　of　hearing。　

The　threefold　moments　of　the　concept　therefore　convert　here　into　a　fivefold　number；　because　the
moment　of　particularity　or　of　the　antithesis　in　its　totality　is　itself　threefold。　Another　reason　for　the
transition　is　that　the　animal　organism　is　the　reduction　of　inorganic　nature　split　apart　from　itself　but　at
the　same　time　it　is　its　developed　totality。　Because　it　is　still　natural　subjectivity；　the　moments　of
nature's　developed　totality　exist　separately；　but　as　an　infinite　unity。　The　determinations　of　this
subjectivity；　therefore；　have　the　sense　of　touch　as　their　particular　sense；　the　most　fundamental；
general　sense；　which　thus　could　also　better　be　called　feeling。　Particularity　is　the　antithesis；　and　this
is　the　identity　and　the　antithesis　itself　Thus　the　sense　of　light　belongs　to　this　particularity；　an　identity
which　constitutes　one　side　of　the　antithesis；　as　abstract；　but　precisely　therefore　determines　itself。
Also　belonging　here　are　the　two　senses　of　the　antithesis　itself　as　such；　air　and　water；　both　like　the
others　in　their　embodied　specification　and　individualisation。　To　the　sense　of　individuality　belongs
that　subjectivity　which；　as　purely　self…demonstrating　subjectivity；　is　tone。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　282。

The　real　process　of　inorganic　nature　begins　equally　with　feeling；　namely；　the　feeling　of　real
externality；　and　with　this　feeling　the　negation　of　the　subject；　which　is　at　the　same　time　the　positive
relation　to　itself　and　its　certainty　in　contrast　to　its　negation。　It　begins　with　the　feeling　of　a　lack；　and
the　drive　to　suspend　the　lack；　which　is　the　condition　of　being　stimulated　externally。　

Only　what　is　living　feels　a　lack；　for　it　alone　in　nature　is　the　concept；　the　unity　of　itself　and　of　its
specific　opposite；　in　this　relation　it　is　a　subject。　Where　there　is　a　limitation；　it　is　a　negation　only　for
a　third；　an　external　reflection。　It　is　lack；　however；　insofar　as　in　one　sense　the　overcoming　of　the
lack　is　also　at　hand；　and　the　contradiction　is　posited　as　such。　A　being　which　is　capable　of　having
and　enduring　the　contradiction　of　itself　in　itself　is　the　subject；　this　constitutes　its　finitude。　—　Reason
proves　its　infinitude　precisely　at　that　point　when　reference　is　made　to　finite　reason；　since　it
determines　itself　as　finite。　For　negation　is　finitude　and　a　lack　only　for　that　which　is　the　suspended
being　of　itself　the　infinite　relation　to　itself。　Thoughtlessness；　however；　stops　short　at　the　abstraction
of　the　limitation；　and　in　life；　too；　where　the　concept　itself　enters　into　existence；　it　fails　to　grasp　the
concept；　but　remains　fixed　on　the　determinations　of　representation：　drives；　instincts；　and　needs。　

An　important　step　towards　a　true　representation　of　the　organism　is　the　substitution　of　the　category
of　stimulation　by　external　forces　for　the　category　of　the　intervention　of　external　causes。　This　latter
contains　the　beginning　of　idealism；　the　assertion　that　nothing　at　all　can　have　a　positive　relation　to
the　living　if　the　living　being　is　not　in　and　for　itself　the　possibility　of　the　relation　itself　that　is；　not
determined　by　the　concept；　and　thus　in　general　not　immanent　to　the　subject。　

But　perhaps　the　most　unphilosophical　of　any　such　scientific　concoctions　of　the　reflective　categories
is　the　introduction　of　such　formal　and　material　relationships　into　the　theory　of　stimulation；　which　has
long　been　regarded　as　philosophical。　This　includes　for　example　the　entirely　abstract　antithesis　of
receptivity　to　active　capacity；　which　supposedly　stand　to　each　other　as　factors　in　inverse　relations
of　magnitude。　The　result　of　this　is　to　reduce　all　differences　in　the　organism　to　the　formalism　of　a
merely　quantitative　differentiation；　involving　increase　and　decrease；　strengthening　and　weakening；
in　other　words；　removing　all　possible　traces　of　the　concept。　A　theory　of　medicine　built　on　these
and　determinations　of　the　understanding　is　complete　in　half　a　dozen　propositions；　and　it　is　no
wonder　that　it　spread　rapidly　and　found　many　adherents。　

The　cause　of　this　philosophical　confusion；　which　initiated　the　tendency　to　befriend　nature；　lay　in　the
basic　error　of　initially　determining　the　absolute　as　the　absolute　indifference　of　subject　and　object；
and　then　treating　all　determinations　as　only　quantitative　differences。　It　is　the　case；　rather；　that　the
absolute　form；　the　concept　and　the　principle　of　life；　has　for　its　soul　only　the　qualitative　difference
which　consumes　itself　in　itself　But　because　this　truly　infinite　negativity　was　not　recognised；　it　was
believed　that　the　absolute　identity　of　life；　as　the　attributes　and　the　modes　in　the　external
understanding　are　for　Spinoza；　can　not　be　fixed　without　making　the　difference　into　a　merely
external　difference　of　the　reflection。　In　this　way；　however；　life　is　left　altogether　lacking　the　salient
point　of　selfhood；　the　principle　of　self…movement；　the　differentiation　of　the　self　and　the　principle　of
individuality　in　general。　

Another　crude　and　utterly　unphilosophical　procedure　is　the　one　which　attempted　to　give　the　formal
determinations　a　real　meaning　by　replacing　the　conceptual　determinations　with　carbon　and
nitrogen；　oxygen　and　hydrogen；　and　determined　the　difference　previously　characterised　as
intensive　as　now　more　or　less　of　the　one　or　another　substance；　whereas　the　active　and　positive
relation　of　the　external　stimulus　would　be　the　addition　of　a　lacking　substance。　One　example　is　the
assertion　that　in　an　asthenia；　or　a　nerve　fever；　nitrogen　has　the　upper　hand　in　the　organism　because
the　brain　and　nerves　are　supposedly　in　general　intensified　nitrogen；　since　chemical　analysis　has
shown　this　to　be　the　principal　ingredient　of　these　organic　structures。　The　ingestion　of　carbon　is
therefore　supposedly　indicated　in　order　to　restore　the　balance　of　these　substances；　in　other　words；
in　order　to　restore　health。　The　remedies　which　have　been　shown　to　work　empirically　against　nerve
fever　are；　for　this　same　reason；　regarded　as　belonging　to　the　side　of　carbon；　and　this　superficial
compilation　and　opinion　are　presented　as　explanation　and　proof　The　crudity　of　this　procedure
consists　in　taking　the　external　Caput　mortuum；　the　dead　substance；　a　dead　life　which　chemistry
has　already　destroyed　a　second　time；　for　the　essence　of　a　living　organ；　and　indeed；　for　its　concept。

This　last　argument　gives　rise　to　that　highly　facile　formalism　which　replaces　the　determinations　of　the
concept