philosophy of nature-第20部分

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in　which　independent　individualities　are　identical　to　each　other。　

For　the　lower　forms　of　animal　life；　which　have　not　achieved　a　difference　within　themselves；　the
digestible　substance　is　the　substance　without　individuality；　such　as　water　for　plants。　For　children；
the　digestible　substance　is　partly　the　completely　homogeneous　animal　lymph；　mother's　milk；　a
substance　which　is　already　digested　or　rather　has　further　differentiated　within　itself　and　partly　the
least　individualised　of　mixed　substances。　Substances　of　this　kind；　on　the　other　hand；　are
indigestible　for　stronger　natures。　These　natures　digest　more　easily　individualised　animal　substances；
or　plant　juices　which　sunlight　has　matured　to　a　more　powerful　self　and　are　therefore　〃spirituous；〃
instead　of　for　example；　the　vegetable　products　still　in　their　merely　neutral　colour　and　closer　to　the
chemical　process　proper。　Through　this　more　intensive　selfhood　the　former　substances　form　an
even　stronger　contrast；　but　for　that　very　reason　they　are　more　homogeneous　irritants。　Taken
together；　medications　are　negative　irritants；　poisons；　a　stimulant　and　at　the　same　time　an
indigestible　substance；　to　the　extent　that　the　organism　alienated　from　itself　in　disease　must　gather
up　its　strength；　turn　against　the　medication　as　an　external；　foreign　body；　and　thereby　achieve　again
the　self…feeling　of　its　individuality。　

But　Brownianism；　regarded　as　a　complete　system　of　medicine；　is　merely　an　empty　formalism；
especially　in　its　determination　of　diseases　and　the　actions　of　medications　according　to　sthenic　or
asthenic　body　types；　the　latter　further　divided　into　direct　and　indirect　asthenia。　Brown's　theory　is；
moreover；　too　often　limited　by　formulations　derived　from　the　natural　sciences；　such　as　his　recourse
to　the　factors　of　carbon　and　nitrogen；　oxygen　and　hydrogen　as　explanations；　or　magnetic；
electrical；　and　chemical　moments。　Nevertheless；　his　theory　did　have　two　important　consequences：
through　him；　the　view　of　merely　particular　and　specific　issues；　both　in　diseases　and　medications；
was　expanded　to　the　general　in　them　as　essential　elements；　and　through　his　opposition　to　the
previously　used　method；　which　was　even　more　fixed　on　asthenic　and　asthenising　questions　than　the
subsequent　phases；　he　showed　that　the　organism　does　not　react　to　the　most　antithetical　kind　of
treatment　in　such　an　opposite　way；　but　that　frequently；　at　least　in　the　final　results；　it　reacts　in　a
similar　and　hence　general　way。　Thus　the　simple　identity　of　the　organism　with　itself　as　its　true
essence　is　demonstrated　in　opposition　to　a　particular　entanglement　of　one　of　its　systems　with
specific　irritants。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　296。

The　animal　individual；　in　overcoming　and　moving　beyond　particular　inadequacies　in　conflict　with　its
concept；　does　not　suspend　the　inadequacy　in　general　which　it　has　within　it；　namely；　that　its　idea　is
the　immediate　idea；　or　that　the　animal　stands　within　nature。　Its　subjectivity　is　only　the　concept　in
itself　but　not　itself　for　itself　and　exists　only　as　an　immediate　individuality。　That　inner　generality　is
thus　opposed　to　its　actuality　as　a　negative　power；　from　which　the　animal　suffers　violence　and
perishes；　because　its　existence　does　not　itself　contain　this　generality　within　itself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　297。

As　abstract；　this　negative　generality　is　an　external　actuality　which　exerts　mechanical　violence
against　the　animal　and　destroys　it。　As　its　own　concrete　generality　it　is　the　genus；　and　the　living
organism　submerges　its　different　individuality　partly　in　the　process　of　genus　formation。　Partly；
however；　the　living　organism　directly　suspends　its　inadequacy　in　relation　to　the　genus；　which　is　its
original　sickness　and　the　inborn　seed　of　death；　since　it　imagines　the　individuality　of　its　death。　But
because　this　generality　is　immediate；　the　individual　achieves　only　an　abstract　objectivity；　it　blunts　its
activity；　grows　ossified；　and　thus　kills　itself　by　itself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　298。

But　the　subjectivity　of　the　living　organism　is　just　as　essentially　in　itself　identical　to　concrete
generality　and　the　genus。　Its　identity　with　the　genus　is　thus　only　the　suspension　of　the　formal
antithesis；　of　immediacy；　and　of　the　generality　of　individuality。　Since　this　subjectivity　is；　moreover；
the　concept　in　the　idea　of　life；　it　is　in　itself　the　absolute　being　in　itself　of　reality。　Through　this
suspension　of　its　immediacy　subjectivity　coalesces　itself　absolutely　with　itself　and　the　last
self…externality　of　nature　is　suspended。　In　this　way　nature　has　passed　over　into　its　truth；　into　the
subjectivity　of　the　concept；　whose　objectivity　is　itself　the　suspended　immediacy　of　individuality；　the
concrete　generality；　the　concept　which　has　the　concept　as　its　existence　—　into　the　spirit。　









The　End