shorter logic-第7部分

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2）　it　asserts　that　the　sentiment　of　right；　morals；　and　religion　is　a　sentiment　（and　in
that　way　an　experience）　of　such　scope　and　such　character　that　it　can　spring　from
and　rest　upon　thought　alone。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§9

But　in　the　second　place　in　point　of　form　the　subjective　reason　desires　a　further
satisfaction　than　empirical　knowledge　gives；　and　this　form　is；　in　the　widest　sense
of　the　term；　Necessity　（§　1）。　The　method　of　empirical　science　exhibits　two
defects。　
The　first　is　that　the　Universal　or　general　principle　contained　in　it；　the　genus；　or
kind；　etc。；　is；　on　its　own　account；　indeterminate　and　vague；　and　therefore　not　on
its　own　account　connected　with　the　Particulars　or　the　details。　Either　is　external
and　accidental　to　the　other；　and　it　is　the　same　with　the　particular　facts　which　are
brought　into　union：　each　is　external　and　accidental　to　the　others。　
The　second　defect　is　that　the　beginnings　are　in　every　case　data　and　postulates；
neither　accounted　for　nor　deduced。　In　both　these　points　the　form　of　necessity　fails
to　get　its　due。　Hence　reflection；　whenever　it　sets　itself　to　remedy　these　defects；
becomes　speculative　thinking；　the　thinking　proper　to　philosophy。　As　a　species　of
reflection；　therefore；　which；　though　it　has　a　certain　community　of　nature　with　the
reflection　already　mentioned；　is　nevertheless　different　from　it；　philosophic　thought
thus　possesses；　in　addition　to　the　common　forms；　some　forms　of　its　own；　of
which　the　Notion　may　be　taken　as　the　type。　

The　relation　of　speculative　science　to　the　other　sciences　may　be　stated　in　the
following　terms。　It　does　not　in　the　least　neglect　the　empirical　facts　contained　in　the
several　sciences；　but　recognises　and　adopts　them：　it　appreciates　and　applies
towards　its　own　structure　the　universal　element　in　these　sciences；　their　laws　and
classifications：　but　besides　all　this；　into　the　categories　of　science　it　introduces；　and
gives　currency　to；　other　categories。　The　difference；　looked　at　in　this　way；　is　only
a　change　of　categories。　Speculative　Logic　contains　all　previous　Logic　and
Metaphysics：　it　preserves　the　same　forms　of　thought；　the　same　laws　and　objects　…
while　at　the　same　time　remodelling　and　expanding　them　with　wider　categories。　

From　notion　in　the　speculative　sense　we　should　distinguish　what　is　ordinarily
called　a　notion。　The　phrase；　that　no　notion　can　ever　comprehend　the　Infinite；　a
phrase　which　has　been　repeated　over　and　over　again　till　it　has　grown　axiomatic；　is
based　upon　this　narrow　estimate　of　what　is　meant　by　notions。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§10

This　thought；　which　is　proposed　as　the　instrument　of　philosophic　knowledge；
itself　calls　for　further　explanation。　We　must　understand　in　what　way　it　possesses
necessity　or　cogency：　and　when　it　claims　to　be　equal　to　the　task　of　apprehending
the　absolute　objects　（God；　Spirit；　Freedom）；　that　claim　must　be　substantiated。
Such　an　explanation；　however；　is　itself　a　lesson　in　philosophy；　and　properly　falls
within　the　scope　of　the　science　itself。　A　preliminary　attempt　to　make　matters　plain
would　only　be　unphilosophical；　and　consist　of　a　tissue　of　assumptions；　assertions；
and　inferential　pros　and　cons；　i。e。　of　dogmatism　without　cogency；　as　against
which　there　would　be　an　equal　right　of　counter…dogmatism。　

A　main　line　of　argument　in　the　Critical　Philosophy　bids　us　pause　before
proceeding　to　inquire　into　God　or　into　the　true　being　of　things；　and　tells　us　first　of
all　to　examine　the　faculty　of　cognition　and　see　whether　it　is　equal　to　such　an
effort。　We　ought；　says　Kant；　to　become　acquainted　with　the　instrument；　before
we　undertake　the　work　for　which　it　is　to　be　employed；　for　if　the　instrument　be
insufficient；　all　our　trouble　will　be　spent　in　vain。　The　plausibility　of　this　suggestion
has　won　for　it　general　assent　and　admiration；　the　result　of　which　has　been　to
withdraw　cognition　from　an　interest　in　its　objects　and　absorption　in　the　study　of
them；　and　to　direct　it　back　upon　itself；　and　so　turn　it　to　a　question　of　form。　Unless
we　wish　to　be　deceived　by　words；　it　is　easy　to　see　what　this　amounts　to。　In　the
case　of　other　instruments；　we　can　try　and　criticise　them　in　other　ways　than　by
setting　about　the　special　work　for　which　they　are　destined。　But　the　examination　of
knowledge　can　only　be　carried　out　by　an　act　of　knowledge。　To　examine　this
so…called　instrument　is　the　same　thing　as　to　know　it。　But　to　seek　to　know　before
we　know　is　as　absurd　as　the　wise　resolution　of　Scholasticus；　not　to　venture　into
the　water　until　he　had　learned　to　swim。　

Reinhold　saw　the　confusion　with　which　this　style　of　commencement　is
chargeable；　and　tried　to　get　out　of　the　difficulty　by　starting　with　a　hypothetical　and
problematical　stage　of　philosophising。　In　this　way　he　supposed　that　it　would　be
possible；　nobody　can　tell　how；　to　get　along；　until　we　found　ourselves；　further　on；
arrived　at　the　primary　truth　of　truths。　His　method；　when　closely　looked　into；　will
be　seen　to　be　identical　with　a　very　common　practice。　It　starts　from　a　substratum
of　experiential　fact；　or　from　a　provisional　assumption　which　has　been　brought　into
a　definition；　and　then　proceeds　to　analyse　this　starting…point。　We　can　detect　in
Reinhold's　argument　a　perception　of　the　truth；　that　the　usual　course　which
proceeds　by　assumptions　and　anticipations　is　no　better　than　a　hypothetical　and
problematical　mode　of　procedure。　But　his　perceiving　this　does　not　alter　the
character　of　this　method；　it　only　makes　clear　its　imperfections。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§11

The　special　conditions　which　call　for　the　existence　of　philosophy　may　be　thus
described。　The　mind　or　spirit；　when　it　is　sentient　or　perceptive；　finds　its　object　in
something　sensuous；　when　it　imagines；　in　a　picture　or　image；　when　it　wills；　in　an
aim　or　end。　But　in　contrast　to；　or　it　may　be　only　in　distinction　from；　these　forms
of　its　existence　and　of　its　objects；　the　mind　has　also　to　gratify　the　cravings　of　its
highest　and　most　inward　life。　That　innermost　self　is　thought。　Thus　the　mind
renders　thought　its　object。　In　the　best　meaning　of　the　phrase；　it　comes　to　itself；
for　thought　is　its　principle；　and　its　very　unadulterated　self。　But　while　thus
occupied；　thought　entangles　itself　in　contradictions；　i。e。　loses　itself　in　the　hard
and…fast　non…identity　of　its　thoughts；　and　so；　instead　of　reaching　itself；　is　caught
and　held　in　its　counterpart。　This　result；　to　which　honest　but　narrow　thinking　leads
the　mere　understanding；　is　resisted　by　the　loftier　craving　of　which　we　have
spoken。　That　craving　expresses　the　perseverance　of　thought；　which　continues　true
to　itself；　even　in　this　conscious　loss　of　its　native　rest　and　independence；　'that　it
may　overcome'　and　work　out　in　itself　the　solution　of　its　own　contradictions。　

To　see　that　thought　in　its　very　nature　is　dialectical；　and　that；　as　understanding；　it
must　fall　into　contradiction　…　the　negative　of　itself　…　will　form　one　of　the　main
lessons　of　logic。　When　thought　grows　hopeless　of　ever　achieving；　by　its　own
means；　the　solution　of　the　contradiction　which　it　has　by　its　own　action　brought
upon　itself；　it　turns　back　to　those　solutions　of　the　question　with　which　the　mind
had　lear