shorter logic-第58部分

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unsophisticated　mind；　and　it　recurs　in　every　philosophy；　even　against　its　wish　and
without　its　knowledge　—　as　may　be　seen　in　the　theory　of　immediate　belief。　

The　real　fault　in　the　argumentation　of　Anselm　is　one　which　is　chargeable　on
Descartes　and　Spinoza；　as　well　as　on　the　theory　of　immediate　knowledge。　It　is
this。　This　unity　which　is　enunciated　as　the　supreme　perfection　or；　it　may　be；
subjectively；　as　the　true　knowledge；　is　presupposed；　i。e。　it　is　assumed　only　as
potential。　This　identity；　abstract　as　it　thus　appears；　between　the　two　categories
may　be　at　once　met　and　opposed　by　their　diversity；　and　this　was　the　very　answer
given　to　Anselm　long　ago。　In　short；　the　conception　and　existence　of　the　finite　is
set　in　antagonism　to　the　infinite；　for；　as　previously　remarked；　the　finite　possesses
objectivity　of　such　a　kind　as　is　at　once　incongruous　with　and　different　from　the
end　or　aim；　its　essence　and　notion。　Or；　the　finite　is　such　a　conception　and　in　such
a　way　subjective；　that　it　does　not　involve　existence。　This　objection　and　this
antithesis　are　got　over；　only　by　showing　the　finite　to　be　untrue　and　these
categories　in　their　separation　to　be　inadequate　and　null。　Their　identity　is　thus　seen
to　be　one　into　which　they　spontaneously　pass　over；　and　in　which　they　are
reconciled。　




Third　Subdivision　of　The　Logic；　The　Doctrine　of　the　Notion
　　　　　　　　　　　　　　　　　　　　　　　　　　　B。　THE　OBJECT



　　　　　　　　　　　　　　　　　　　　　　Development　of　the　Object
　　　　　　　　　　　　　　Mechanism　…　Chemism　…　Teleology



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　194

The　Object　is　immediate　being；　because　insensible　to　difference；　which　in　it　has
suspended　itself。　It　is；　further；　a　totality　in　itself；　while　at　the　same　time　（as　this
identity　is　only　the　implicit　identity　of　its　dynamic　elements）　it　is　equally
indifferent　to　its　immediate　unity。　It　thus　breaks　up　into　distinct　parts；　each　of
which　is　itself　the　totality。　Hence　the　object　is　the　absolute　contradiction　between
a　complete　independence　of　the　multiplicity；　and　the　equally　complete
non…independence　of　the　different　pieces。　

The　definition；　which　states　that　the　Absolute　is　the　Object；　is　most　definitely
implied　in　the　Leibnitzian　Monad。　The　Monads　are　each　an　object；　but　an　object
implicitly　'representative'；　indeed　the　total　representation　of　the　world。　In　the
simple　unity　of　the　Monad；　all　difference　is　merely　ideal；　not　independent　or　real。
Nothing　from　without　comes　into　the　monad：　it　is　the　whole　notion　in　itself；　only
distinguished　by　its　own　greater　or　less　development。　None　the　less；　this　simple
totality　parts　into　the　absolute　multeity　of　differences；　each　becoming　an
independent　monad。　In　the　monad　of　monads；　and　the　Pre…established　Harmony
of　their　inward　developments；　these　substances　are　in　like　manner　again　reduced
to　'identity'　and　unsubstantiality。　The　philosophy　of　Leibnitz；　therefore；　represents
contradiction　in　its　complete　development。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　194n1

（1）　As　Fichte　in　modern　times　has　especially　and　with　justice　insisted；　the　theory　which　regards
the　Absolute　or　God　as　the　Object　and　there　stops；　expresses　the　point　of　view　taken　by
superstition　and　slavish　fear。　No　doubt　God　is　the　Object；　and；　indeed；　the　Object　out　and　out；
confronted　with　which　our　particular　or　subjective　opinions　and　desires　have　no　truth　and　no
validity。　As　absolute　object；　however；　God　does　not　therefore　take　up　the　position　of　a　dark　and
hostile　power　over　against　subjectivity。　He　rather　involves　it　as　a　vital　element　in　himself。　Such　also
is　the　meaning　of　the　Christian　doctrine；　according　to　which　God　has　willed　that　all　men　should　be
saved　and　all　attain　blessedness。　The　salvation　and　the　blessedness　of　men　are　attained　when　they
come　to　feel　themselves　at　one　with　God；　so　that　God；　on　the　other　hand；　ceases　to　be　for　them
mere　object；　and；　in　that　way；　an　object　of　fear　and　terror；　as　was　especially　the　case　with　the
religious　consciousness　of　the　Romans。　But　God　in　the　Christian　religion　is　also　known　as　Love；
because　in　his　Son；　who　is　one　with　him；　he　has　revealed　himself　to　men　as　a　man　among　men；　and
thereby　redeemed　them。　All　of　which　is　only　another　way　of　saying　that　the　antithesis　of　subjective
and　objective　is　implicitly　overcome；　and　that　it　is　our　affair　to　participate　in　this　redemption　by
laying　aside　our　immediate　subjectivity　（putting　off　the　old　Adam）；　and　learning　to　know　God　as
our　true　and　essential　self。　

Just　as　religion　and　religious　worship　consist　in　overcoming　the　antithesis　of　subjectivity　and
objectivity；　so　science　too　and　philosophy　have　no　other　task　than　to　overcome　this　antithesis　by
the　medium　of　thought。　The　aim　of　knowledge　is　to　divest　the　objective　world　that　stands　opposed
to　us　of　its　strangeness；　and；　as　the　phrase　is；　to　find　ourselves　at　home　in　it：　which　means　no　more
than　to　trace　the　objective　world　back　to　the　notion　…　to　our　innermost　self。　We　may　learn　from　the
present　discussion　the　mistake　of　regarding　the　antithesis　of　subjectivity　and　objectivity　as　an
abstract　and　permanent　one。　The　two　are　wholly　dialectical。　The　notion　is　at　first　only　subjective：
but　without　the　assistance　of　any　foreign　material　or　stuff　it　proceeds；　in　obedience　to　its　own
action；　to　objectify　itself。　So；　too；　the　object　is　not　rigid　and　processless。　Its　process　is　to　show
itself　as　what　is　at　the　same　time　subjective；　and　thus　form　the　step　onwards　to　the　idea。　Any　one
who；　from　want　of　familiarity　with　the　categories　of　subjectivity　and　objectivity；　seeks　to　retain
them　in　their　abstraction　will　find　that　the　isolated　categories　slip　through　his　fingers　before　he　is
aware；　and　that　he　says　the　exact　contrary　of　what　he　wanted　to　say。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　194n2

（2）　Objectivity　contains　the　three　forms　of　Mechanism；　Chemism；　and　Teleology。　The　object　of
mechanical　type　is　the　immediate　and　undifferentiated　object。　No　doubt　it　contains　difference；　but
the　different　pieces　stand；　as　it　were；　without　affinity　to　each　other；　and　their　connection　is　only
extraneous。　In　chemism；　on　the　contrary；　the　object　exhibits　an　essential　tendency　to
differentiation；　in　such　a　way　that　the　objects　are　what　they　are　only　by　their　relation　to　each　other：
this　tendency　to　difference　constitutes　their　quality。　The　third　type　of　objectivity；　the　teleological
relation；　is　the　unity　of　mechanism　and　chemism。　Design；　like　the　mechanical　object；　is　a
self…contained　totality；　enriched　however　by　the　principle　of　differentiation　which　came　to　the　fore
in　chemism；　and　thus　referring　itself　to　the　object　that　stands　over　against　it。　Finally；　it　is　the
realisation　of　design　which　forms　the　transition　to　the　Idea。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　（a）　Mechanism
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　195

The　object　（1）　in　its　immediacy　is　the　notion　only　potentially；　the　notion　as
subjective　is　primarily　outside　it；　and　all　its　specific　character　is　imposed　from
without。　As　a　unity　of　differents；　therefore；　it　is　a　composite；　an　aggregate；　and　its
capacity　of　acting　on　anything　else　continues　to　be　an　external　relation。　This　is
Formal　Mechanism。　Notwithstanding；　and　in　this　connection　and
non…independence；　the　objects　remain　independent　and　offer　resistance；　external
to　each　other。　

Pressure　and　impact　are　examples　of　mechanical　relations。　Our　knowledge　is　said
to　be　mechanical　or　by　rote；　when　the　words　have　no　meaning　for　us；　but
continue　external　to　sense；　conception；　thought；　and　when；　being　similarly
external　to　each　other；　they　form　a　meaningless　sequence。　Conduct；　piety；　etc。；
are　in　the　same　way　mechanical；　when　a　man's　behaviour　is　settled　for　him　by
ceremonial　laws；　by　a　spiritual　adviser；　etc。；　in　short；　when　his　own　mind　and　will
are　not　in　his　actions；　which　in　this　way　are　extraneous　to　himself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　195n

Mechanism；　the　first　form　of　objectivity；　is　also　the　category　which　primarily　offers　itself　to
reflection；　as　it　examines　the　objective　world。　It　is　also　the　category　beyond　which　reflection
seldom　goes。　It　is；　however；　a　shallow　and　superficial　mode　of　observation；　one　that　cannot　carry
us　through　in　connection　with　Nature　and　still　less　in　connection　with　the　world　of　Mind。　In　Nature
it　is　only　the　veriest　abstract　relations　of　matter　in　its　inert　masses　which　obey　the　law　of
mechanism。　On　the　contrary　the　phenomena　and　operations　of　the　province　to　which　the　term
'physical'　in　its　narrower　sense　is　applied；　such　as　the　phenomena　of　light；　heat；　magnetism；　and
electricity；　cannot　be　explained　by　any　mere　mechanical　processes；　such　as　pressure；　impact；
displacement　of　parts；　and　the　like。　

Still　less　satisfactory　is　it　to　transfer　these　categories　and　apply　them　in　the　field　of　organic　nature；
at　least　if　it　be　our　aim　to　understand　the　specific　features　of　that　field；　such　as　the　growth　and
nourishment　of　plants；　or；　it　may　be；　even　animal　sensation。　It　is　at　any　rate　a　very　deep…seated；
and　perhaps　the　main；　defect　of　modern　researches　into　nature；　that；　even　where　other　and　higher
categories　than　those　of　mere　mechanism　are　in　operation；　they　still　stick　obstinately　to　the
mechanical　laws；　although　they　thus　conflict　with　the　testimony　of　unbiased　perception；　and
foreclose　the　gate　to　an　adequate　knowledge　of　nature。　But　even　in　considering　the　formations　in
the　world　of　Mind；　the　mechanical　theory　has　been　repeatedly　invested　with　an　authority　which　it
has　no　right　to。　Take　as　an　instance　the　remark　that　man　consists　of　soul　and　body。　In　this
language；　the　two　things　stand　each　self…subsistent；　and　associated　only　from　without。　Similarly　Be
find　the　soul　regarded　as　a　mere　group　of　forces　and　faculties；　subsisting　independently　side　by
side。　

Thus　decidedly　must　we　reject　the　mechanical　mode　of　inquiry　when　it　comes　forward　and
arrogates　to　itself　the　place　of　rational　cognition　in　general；　and　seeks　to　get　mechanism　accepted
as　an　absolute　category。　But　we　must　not　on　that　account　forget　expressly　to　vindicate　for
mechanism　the　right　and　import　of　a　general　logical　category。　It　would　be；　therefore；　a　mistake　to
restrict　it　to　the　special　physical　department　from　which　it　derives　its　name。　There