A One could only relate to another One identical to itself. Remember with Hegel that when we classify something as determinate we are not referring to absolute abstractions (as in absolute ground, above) but now (with determinate ground) have some values attached to some variables—or to put it in Hegel's terminology, ground is now "posited and derived" with "determinate content. Because of this, the Negative can equally well be regarded as positive and vice versa. Seeing as the successive determinations are self-generated by an internal Quantitative Alteration of Measure, they can now be seen, from the standpoint of the Measureless, to be different States of one and the same Substrate. What saves Essence from falling back into the relativism of Determinate Being is the very radical and absolute distinction from Being that defines it as Essence in the first place. However, if we recall from "Reflection" above, Essence is also negative relative to its Essentialities. Hegel's Science of Logic, translated by A. V. Miller, George Allen & Unwin ISBN 0-391-00675-4 Wayne State Uni Press, 1983 ISBN 0-8143-1739-1. (b) Self-Consciousness [87], The immediate characteristic displayed by Essence, once it finally emerges from Being, is simply that it is not Being. [41], The original transition of Being and Nothing to Determinate Being is again echoed here in the sphere of Being-for-Self. A ratio, such as x:y, is a Direct Ratio if both terms of the ratio are delimited by a single Quantum, a constant, k (what Hegel calls in the language of his day the "exponent" of the ratio). The category of Identity itself, however, is not determined by whatever it is that it is applied to, but by its reflection off of Difference back into itself. This standpoint is (c) the Infinity of Quantum from where it is seen that Infinity, initially the absolute Other of Quantum, essentially belongs to it and in fact determines it as a particular Quality alongside all the other Determinate Beings that had long since been sublated. Instead of merely excluding each other, each side sublates the other, meaning that whatever is posited as Positive is at the same time equally the Negative of its Negative, and whatever is Negative is at the same time equally a Positive. What a Something is in opposition to an Other is its (b) Determination;[19] what it is in relation to an Other is its Constitution. We apologize for this inconvenience. Realphilosophie II, 1805-6, trans. (b) Practical Spirit, (a) Property The Spurious Infinity/True Infinity dialectic again makes an appearance here as either term of the ratio is only capable of infinitely approximating the ratio's constant, the one increasing in proportion to a decrease in the other, but never actually reaching it (neither x nor y may equal zero). And yet we must make a beginning: and a beginning, as primary and underived, makes an assumption, or rather is an assumption. [47], Repulsion and Attraction are relative to one another insofar as the One is taken either as the beginning or result of their mediation with one another. [40] Just as there is no criterion to distinguish Being and Nothing despite the fact that they are opposites, the One is also identical with its opposite, (b) the Void. The chapter on ground concludes by describing how these elements, properly conditioned, ultimately will bring a fact into existence (a segue to the subsequent chapter on existence). These addenda—which are in origin lecture-notes—to the paragraphs are, in the text of the Collected Works, given for the first section only. (c) Reality of Soul, (a) Consciousness as Such Although it "knows" that the Illusory Being it finds immediately before it has been posited by none other than itself, External Reflection nevertheless regards this Being as something external to it from which it returns to itself. Now, however, that Qualitative Determinateness has returned, the Quantum loses its simple self-relation and can relate to itself only through a Qualitative Other that is beyond itself. [49], The previous determinations of Being-for-Self have now become the sublated moments of Pure Quantity. Therefore, the first Number of the ratio completely loses its independent significance and only functions as a determinate Quantum in relation to an other. This Measure necessarily involves variable magnitudes since the Qualitatively distinct ways in which different things relate to Quantity can only be registered in their respective rates of increase or decrease relative to each other. These different Qualities form Nodes on a line of gradual Quantitative increase or decrease. 0000551699 00000 n Part III: The Doctrine of the Notion (1816), Encyclopaedia of the Philosophical Sciences (1817 & revised up till his death in 1831), Part I: The Logic  Ø "[7], Nothing, specifically Pure Nothing, "is simply equality with itself, complete emptiness, absence of all determination and content." These moments now re-emerge as Being-in-Itself, i.e., Something as Something only insofar as it is in opposition to the Other; and Being-for-Other, i.e., Something as Something only insofar as it is in relation to the Other. Faith and Knowledge [Jena 1802] tr. The constant is nonetheless present as a simple Quantum, and is not an eternal beyond, making its self-mediation through the two terms of the ratio an example of True Infinity.[68]. This total dependence on Essence means that there is nothing any longer in Being itself upon which any of its own determinations can be based, i.e., there is no longer any mediation within Being. A Court in Germany ordered that access to certain items in the Project Gutenberg collection are blocked from Germany. "[30], This affirmation of the Infinite, however, carries with it a negative relation to an other, the Finite. Thus Hegel's Science of Logic includes among other things analyses of being, nothingness, becoming, existence, reality, essence, reflection, concept, and method. [88], So in its relation to Essence, Being has lost its being, has become Illusory. Natural Law [Jena 1802], tr. In the Direct and Inverse Ratios, the relation between the constant and its variables was not continuous, the former only being a fixed proportionality between them, and the latter relating itself to them only negatively. (b) The Elements [79], The relation of Elective Affinity is an external relation between two Real Measures that is determined by their Quantitative aspects. 0000008022 00000 n There is nothing arising within this relation, however, to tell us what it is about something that is Essential and what Unessential. As moments, Identity and Difference require each other and are bound up with one another: one term could not exist without the other.


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