shorter logic-第89部分

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it。　It　no　less　mistakes　the　relation　between　them；　even　when　it　has　been　expressly
stated。　Thus；　for　example；　it　overlooks　even　the　nature　of　the　copula　in　the
judgement；　which　affirms　that　；　the　individual；　or　subject；　is　after　all　not
individual；　but　universal。　

But；　in　the　second　place；　the　understanding　believes　its　'reflection'　that　the
self…identical　Idea　contains　its　own　negative；　or　contains　contradiction—to　be　an
external　reflection　which　does　not　lie　within　the　Idea　itself。　But　the　reflection　is
really　no　peculiar　cleverness　of　the　understanding。　The　idea　itself　is　the　dialectic
which　for　ever　divides　and　distinguishes　the　self…identical　from　the　differentiated；
the　subjective　from　the　objective；　the　finite　from　the　infinite；　soul　from　body。
Only　on　these　terms　is　it　an　eternal　creation；　eternal　vitality；　and　eternal　spirit。　But
while　it　thus　passes　or　rather　translates　itself　into　the　abstract　understanding；　it　for
ever　remains　reason。　The　Idea　is　the　dialectic　which　again　makes　this　mass　of
understanding　and　diversity　understand　its　finite　nature　and　the
pseudo…independence　in　its　productions；　and　which　brings　the　diversity　back　to
unity。　Since　this　double　movement　is　not　separate　or　distinct　in　time；　nor　indeed
in　any　other　way　—　otherwise　it　would　be　only　a　repetition　of　the　abstract
understanding　—　the　Idea　is　the　eternal　vision　of　itself　in　the　other；　notion　which
in　its　objectivity　has　carried　out　itself；　object　which　is　inward　design；　essential
subjectivity。　

The　different　modes　of　apprehending　the　Idea　as　unity　of　ideal　and　real；　of　finite
and　infinite；　of　identity　and　difference；　etc；　are　more　or　less　formal。　They
designate　some　stage　of　the　specific　notion。　Only　the　notion　itself；　however；　is
free　and　the　genuine　universal：　in　the　Idea；　therefore；　the　specific　character　of　the
notion　is　only　the　notion　itself　—　an　objectivity；　viz。　into　which　it；　being　the
universal；　continues　itself；　and　in　which　it　has　only　its　own　character；　the　total
character。　The　Idea　is　the　infinite　judgement；　of　which　the　terms　are　severally　the
independent　totality；　and　in　which；　as　each　grows　to　the　fullness　of　its　own
nature；　it　has　thereby　at　the　same　time　passed　into　the　other。　None　of　the　other
specific　notions　exhibits　this　totality　complete　on　both　its　sides　as　the　notion　itself
and　objectivity。
？　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　215

The　Idea　is　essentially　a　process；　because　its　identity　is　the　absolute　and　free
identity　of　the　notion；　only　in　so　far　as　it　is　absolute　negativity　and　for　that　reason
dialectical。　It　is　the　ground　of　movement；　in　which　the　notion；　in　the　capacity　of
universality　which　is　individuality；　gives　itself　the　character　of　objectivity　and　of
the　antithesis　thereto；　and　this　externality　which　has　the　notion　for　its　substance；
finds　its　way　back　to　subjectivity　through　its　immanent　dialectic　

As　the　idea　is　（a）　a　process；　it　follows　that　such　an　expression　for　the　Absolute　as
unity　of　thought　and　being；　of　finite　and　infinite；　etc。；　is　false；　for　unity　expresses
an　abstract　and　merely　quiescent　identity。　As　the　Idea　is　（b）　subjectivity；　it
follows　that　the　expression　is　equally　false　on　another　account。　That　unity　of
which　it　speaks　expresses　a　merely　virtual　or　underlying　presence　of　the　genuine
unity。　The　infinite　would　thus　seem　to　be　merely　neutralised　by　the　finite；　the
subjective　by　the　objective；　thought　by　being。　But　in　the　negative　unity　of　the
Idea；　the　infinite　overlaps　and　includes　the　finite；　thought　overlaps　being；
subjectivity　overlaps　objectivity。　The　unity　of　the　Idea　is　thought；　infinity；　and
subjectivity；　and　is　in　consequence　to　be　essentially　distinguished　from　the　Idea　as
substance；　just　as　this　overlapping　subjectivity；　thought；　or　infinity　is　to　be
distinguished　from　the　one…sided　subjectivity；　one…sided　thought；　one…sided
infinity　to　which　it　descends　in　judging　and　defining。
？　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　215n

The　idea　as　a　process　runs　through　three　stages　in　its　development。　The　first　form　of　the　idea　is
Life：　that　is；　the　idea　in　the　form　of　immediacy。　The　second　form　is　that　of　mediation　or
differentiation；　and　this　is　the　idea　in　the　form　of　Knowledge；　which　appears　under　the　double
aspect　of　the　Theoretical　and　Practical　idea。　The　process　of　knowledge　eventuates　in　the
restoration　of　the　unity　enriched　by　difference。　This　gives　the　third　form　of　the　idea；　the　Absolute
Idea：　which　last　stage　of　the　logical　idea　evinces　itself　to　be　at　the　same　time　the　true　first；　and　to
have　a　being　due　to　itself　alone。　
？　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（a）　Life
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　216

The　immediate　idea　is　Life。　As　soul；　the　notion　is　realised　in　a　body　of　whose
externality　the　soul　is　the　immediate　self…relating　universality。　But　the　soul　is　also
its　particularisation；　so　that　the　body　expresses　no　other　distinctions　than　follow
from　the　characterisations　of　its　notion。　And　finally　it　is　the　Individuality　of　the
body　as　infinite　negativity—the　dialectic　of　that　bodily　objectivity；　with　its　parts
lying　out　of　one　another；　conveying　them　away　from　the　semblance　of
independent　subsistence　back　into　subjectivity；　so　that　all　the　members　are
reciprocally　momentary　means　as　well　as　momentary　ends。　Thus　as　life　is　the
initial　particularisation；　so　it　results　in　the　negative　self…asserting　unity：　in　the
dialectic　of　its　corporeity　it　only　coalesces　with　itself。　In　this　way　life　is　essentially
something　alive；　and　in　point　of　its　immediacy　this　individual　living　thing。　It　is
characteristic　of　finitude　in　this　sphere　that；　by　reason　of　the　immediacy　of　the
idea；　body　and　soul　are　separable。　This　constitutes　the　mortality　of　the　living
being。　It　is　only；　however；　when　the　living　being　is　dead；　that　these　two　sides　of
the　idea　are　different　ingredients。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　216n
The　single　members　of　the　body　are　what　they　are　only　by　and　in　relation　to　their　unity。　A　hand
e。g。　when　hewn　off　from　the　body　is；　as　Aristotle　has　observed；　a　hand　in　name　only；　not　in　fact。
From　the　point　of　view　of　understanding；　life　is　usually　spoken　of　as　a　mystery；　and　in　general　as
incomprehensible。　By　giving　it　such　a　name；　however；　the　Understanding　only　confesses　its　own
finitude　and　nullity。　So　far　is　life　from　being　incomprehensible；　that　in　it　the　very　notion　is　presented
to　us；　or　rather　the　immediate　idea　existing　as　a　notion。　And　having　said　this；　we　have　indicated　the
defect　of　life。　Its　notion　and　reality　do　not　thoroughly　correspond　to　each　other。　The　notion　of　life
is　the　soul；　and　this　notion　has　the　body　for　its　reality。　The　soul　is；　as　it　were；　infused　into　its
corporeity；　and　in　that　way　it　is　at　first　sentient　only；　and　not　yet　freely　self…conscious。　The　process
of　life　consists　in　getting　the　better　of　the　immediacy　with　which　it　is　still　beset：　and　this　process；
which　is　itself　threefold；　results　in　the　idea　under　the　form　of　judgement；　i。e。　the　idea　as　Cognition。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　217

A　living　being　is　a　syllogism；　of　which　the　very　elements　are　in　themselves
systems　and　syllogisms　（§　§　198；　2