shorter logic-第10部分

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though　they　have　no　right　to　be　set　first；　are　still　fostered　by　the　presence　of　the　highest　good。
Religion；　for　instance；　has　an　absolute　value　of　its　own；　yet　at　the　same　time　other　ends　flourish　and
succeed　in　its　train。　As　Christ　says：　'Seek　ye　first　the　kingdom　of　God；　and　all　these　things　shall　be
added　unto　you。'　Particular　ends　can　be　attained　only　in　the　attainment　of　what　absolutely　is　and
exists　in　its　own　right。　



　　　　　　　　　　　　　　　　　　　　Thought　in　its　bearings　upon　objects
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　21

（b）　Thought　was　described　as　active。　We　now；　in　the　second　place；　consider　this
action　in　its　bearings　upon　objects；　or　as　reflection　upon　something。　In　this　case
the　universal　or　product　of　its　operation　contains　the　value　of　the　thing　…　is　the
essential；　inward；　and　true。

In　§　5　the　old　belief　was　quoted　that　the　reality　in　object；　circumstance；　or　event；
the　intrinsic　worth　or　essence；　the　thing　on　which　everything　depends；　is　not　a
self…evident　datum　of　consciousness；　or　coincident　with　the　first　appearance　and
impression　of　the　object；　that；　on　the　contrary；　Reflection　is　required　in　order　to
discover　the　real　constitution　of　the　object　…　and　that　by　such　reflection　it　will　be
ascertained。　



　　　　　　　　　　　　　　　　　　　Universals　apprehended　in　Reflection
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　21n
To　reflect　is　a　lesson　which　even　the　child　has　to　learn。　One　of　his　first　lessons　is　to　join　adjectives
with　substantives。　This　obliges　him　to　attend　and　distinguish：　he　has　to　remember　a　rule　and　apply　it
to　the　particular　case。　This　rule　is　nothing　but　a　universal：　and　the　child　must　see　that　the　particular
adapts　itself　to　this　universal。　In　life；　again；　we　have　ends　to　attain。　And　with　regard　to　these　we
ponder　which　is　the　best　way　to　secure　them。　The　end　here　represents　the　universal　or　governing
principle　and　we　have　means　and　instruments　whose　action　we　regulate　in　conformity　to　the　end。
In　the　same　way　reflection　is　active　in　questions　of　conduct。　To　reflect　here　means　to　recollect　the
right；　the　duty　…　the　universal　which　serves　as　a　fixed　rule　to　guide　our　behaviour　in　the　given　case。
Our　particular　act　must　imply　and　recognise　the　universal　law。　We　find　the　same　thing　exhibited　in
our　study　of　natural　phenomena。　For　instance；　we　observe　thunder　and　lightning。　The　phenomenon
is　a　familiar　one；　and　we　often　perceive　it。　But　man　is　not　content　with　a　bare　acquaintance；　or　with
the　fact　as　it　appears　to　the　senses；　he　would　like　to　get　behind　the　surface；　to　know　what　it　is；　and
to　comprehend　it。　This　leads　him　to　reflect：　he　seeks　to　find　out　the　cause　as　something　distinct
from　the　mere　phenomenon：　he　tries　to　know　the　inside　in　its　distinction　from　the　outside。　Hence
the　phenomenon　becomes　double；　it　splits　into　inside　and　outside；　into　force　and　its　manifestation；
into　cause　and　effect。　Once　more　we　find　the　inside　or　the　force　identified　with　the　universal　and
permanent：　not　this　or　that　flash　of　lightning；　this　or　that　plant　…　but　that　which　continues　the　same　in
them　all。　The　sensible　appearance　is　individual　and　evanescent：　the　permanent　in　it　is　discovered　by
reflection。

Nature　shows　us　a　countless　number　of　individual　forms　and　phenomena。　Into　this　variety　we　feel
a　need　of　introducing　unity：　we　compare；　consequently；　and　try　to　find　the　universal　of　each　single
case。　Individuals　are　born　and　perish：　the　species　abides　and　recurs　in　them　all：　and　its　existence　is
only　visible　to　reflection。　Under　the　same　head　fall　such　laws　as　those　regulating　the　motion　of　the
heavenly　bodies。　To…day　we　see　the　stars　here；　and　tomorrow　there；　and　our　mind　finds　something
incongruous　in　this　chaos　…　something　in　which　it　can　put　no　faith；　because　it　believes　in　order　and
in　a　simple；　constant；　and　universal　law。　Inspired　by　this　belief；　the　mind　has　directed　its　reflection
towards　the　phenomena；　and　learnt　their　laws。　In　other　words；　it　has　established　the　movement　of
the　heavenly　bodies　to　be　in　accordance　with　a　universal　law　from　which　every　change　of　position
may　be　known　and　predicted。　The　case　is　the　same　with　the　influences　which　make　themselves　felt
in　the　infinite　complexity　of　human　conduct。　There；　too；　man　has　the　belief　in　the　sway　of　a　general
principle。　From　all　these　examples　it　may　be　gathered　how　reflection　is　always　seeking　for
something　fixed　and　permanent；　definite　in　itself　and　governing　the　particulars。　This　universal　which
cannot　be　apprehended　by　the　senses　counts　as　the　true　and　essential。　Thus；　duties　and　rights　are
all…important　in　the　matter　of　conduct；　and　an　action　is　true　when　it　conforms　to　those　universal
formulae。

In　thus　characterising　the　universal；　we　become　aware　of　its　antithesis　to　something　else。　This
something　else　is　the　merely　immediate；　outward　and　individual；　as　opposed　to　the　mediate；
inward；　and　universal。　The　universal　does　not　exist　externally　to　the　outward　eye　as　a　universal。
The　kind　as　kind　cannot　be　perceived：　the　laws　of　the　celestial　motions　are　not　written　on　the　sky。
The　universal　is　neither　seen　nor　heard；　its　existence　is　only　for　the　mind。　Religion　leads　us　to　a
universal；　which　embraces　all　else　within　itself；　to　an　Absolute　by　which　all　else　is　brought　into
being：　and　this　Absolute　is　an　object　not　of　the　senses　but　of　the　mind　and　of　thought。　



　　　　　　　　　　　　　　　　　　　　　　　The　Subject　…　Object　Relation
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　22

（c）　By　the　act　of　reflection　something　is　altered　in　the　way　in　which　the　fact　was
originally　presented　in　sensation；　perception；　or　conception。　Thus；　as　it　appears；
an　alteration　must　be　interposed　before　the　true　nature　of　the　object　can　be
discovered。

What　reflection　elicits　is　a　product　of　our　thought。　Solon；　for　instance；　produced
out　of　his　head　the　laws　he　gave　to　the　Athenians。　This　is　half　of　the　truth：　but　we
must　not　on　that　account　forget　that　the　universal　（in　Solon's　case；　the　laws）　is　the
very　reverse　of　merely　subjective；　or　fail　to　note　that　it　is　the　essential；　true；　and
objective　being　of　things。　To　discover　the　truth　in　things；　mere　attention　is　not
enough；　we　must　call　in　the　action　of　our　own　faculties　to　transform　what　is
immediately　before　us。　Now；　at　first　sight；　this　seems　an　inversion　of　the　natural
order；　calculated　to　thwart　the　very　purpose　on　which　knowledge　is　bent。　But　the
method　is　not　so　irrational　as　it　seems。　It　has　been　the　conviction　of　every　age
that　the　only　way　of　reaching　the　permanent　substratum　was　to　transmute　the
given　phenomenon　by　means　of　reflection。　In　modern　times　a　doubt　has　for　the
first　time　been　raised　on　this　point　in　connection　with　the　difference　alleged　to
exist　between　the　products　of　our　thought　and　the　things　in　their　own　nature。　This
real　nature　of　things；　it　is　said；　is　very　different　from　what　we　make　out　of　them。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　Kantian　Scepticism

The　divorce　between　thought　and　thing　is　mainly　the　work　of　the　Critical
Philosophy；　and　runs　counter　to　the　conviction　of　all　previous　ages；　that　their
agreement　was　a　matter　of　course。　The；　antithesis　between　them　is　the　hinge　on
which　modern　philosophy　turns。　Meanwhile　the　natural　belief　of　men　gives　the　lie
to　it。　In　common　life　we　reflect；　without　particularly　reminding　ourselves　that　this
is　the　process　of　arriving　at　the　truth；　and　we　think　without　hesitation；　and　in　the
firm　belief　that　thought　coincides　with　thing。　And　this　belief　is　of　the　greatest
importance。　It　marks　the　diseased　state　of　the　age　when　we　see　it　adopt　the
despairing　creed　that　our　knowledge　is　only　subjective；　and　that　beyond　this
subjective　we　cannot　go。　Whereas；　rightly　understood；　truth　is　objective；　and
ought　so　to　regulate　the　conviction　of　every　one；　that　the　conviction　of　the
individual　is　stamped　as　wrong　when　it　does　not　agree　with　this　rule。　Modem
views；　on　the　contrary；　put　great　value　on　the　mere　fact　of　conviction；　and　hold
that　to　be　convinced　is　good　for　its　own　sake；　whatever　be　the　burden　of　our
conviction　…　there　being　no　standard　by　which　we　can　measure　its　truth。

We　said　above　that；　according　to　the　old　belief；　it　was　the　characteristic　right　of
the　mind　to　know　the　truth。　If　this　be　so；　it　also　implies　that　everything　we　know
both　of　outward　and　inward　nature；　in　one　word；　the　objective　world；　is　in　its
own　self　the　same　as　it　is　in　thought；　and　that　to　think　is　to　bring　out　the　truth　of
our　object；　be　it　what　it　may。　The　business　of　philosophy　is　only　to　bring　into
explicit　consciousness　what　the　world　in　all　ages　has　believed　about　thought。
Philosophy　therefore　advances　nothing　new；　and　our　present　discussion　has　led　us
to　a　conclusion　which　agrees　with　the　natural　belief　of　mankind。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　〃Think　for　Yourself〃
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　23

（d）　The　real　nature　of　the　object　is　brought　to　light　in　reflection；　but　it　is　no　less
true　that　this　exertion　of　thought　is　my　act。　If　this　be　so；　the　real　nature　is　a
product　of　my　mind；　in　its　character　of　thinking　subject　…　generated　by　me　my
simple　universality；　self…collected　and　removed　from　extraneous　influences　…　in
one　word；　in　my　Freedom。

'Think　for　yourself'　is　a　phrase　which　people　often　use　as　if　it　had　some　special
significance。　The　fact　is；　no　man　can　think　for　another；　any　more　than　he　can　eat
or　drink　for　him　and　the　expression　is　a　pleonasm。　To　think　is　in　fact　ipso　facto　to
be　free；　for　thought　as　the　action　of　the　universal　is　an　abstract　relating　of　self　to
self；　where；　being　at　home　with　ourselves；　and　as　regards　our　subjectivity　utterly
blank；　our　consciousness　is；　in　the　matter　of　its　contents；　only　in　the　fact　and　its
characteristics。　If　this　be　admitted；　and　if　we　apply　the　term　humility　or　modesty
to　an　attitude　where　our　subjectivity　is　not　allowed　to　interfere　by　act　or　quality；　it
is　easy　to　appreciate　the　question　touching　the　humility　or　modesty　and　pride　of
philosophy。　For　in　point　of　contents；　thought　is　only　true　in　proportion　as　it　sinks
itself　in　the　facts；　and　in　point　of　form　it　is　no　private　or　particular　state　or　act　of
the　subject；　but　rather　that　attitude　of　consciousness　where　the　abstract　self；　freed
from　all　the　special　limitations　to　whi