Science of Logic (Muirhead Library of Philosophy)
Language: English
Pages: 845
ISBN: B00KX5IQOY
Format: PDF / Kindle (mobi) / ePub
First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
Spinoza, Opera, ed. Carl Gebhardt, 4 vols. (Heidelberg: Winter, 1925). Introduction xliii return with a difference). Now, using the still figurative language that Newton and Leibniz had put into circulation, the mathematicians of Hegel’s day referred to the infinitesimal difference between term and term on the graph as an “evanescent moment,” and they took it to be a quantum so minute that, in the course of calculation, it can at some point be left out of consideration without adverse
selfawareness in this matter is incredibly profound; it is responsible for the misunderstanding which is the cause of all others, the nasty and uneducated practice of taking for a category under consideration something other than this category itself. This lack of self-awareness is all the less justifiable when this something other consists of determinate thoughts and concepts, and these other categories also would have to have a place in a system of logic and be subjected there to examination on
of nothing into being, and the vanishing of being and nothing in general; but at the same time it rests on their being distinct. It therefore contradicts itself in itself, because what it unites within itself is self-opposed; but such a union destroys itself. This result is a vanishedness, but it is not nothing; as such, it would be only a relapse into one of the already sublated determinations and not the result of nothing and of being. It is the unity of being and nothing that has become
being-in-and-for-itself, but only are as sublated as moments; or rather, since substance is the total void of internal determinateness, they are not even moments; the attributes, like the modes, are distinctions made by an external understanding. – Also the substantiality of individuals cannot hold its own before that substance. The individual refers to itself by setting limits to every other; but these limits are therefore also the limits of its self; they are references to the other; the
self-reference, affirmation but as turning back to itself, that is, through the mediation that the negation of negation is. These are the determinations that it is essential to bring to view; the second point, however, is that in the infinite progression they are also posited, and how they are posited therein, namely, not in their ultimate truth. First, both are negated in that progression, the infinite as well as the finite; both are equally transcended. Second, they are also posited as