Chapter 3 Preface: On scientific cognition III. Philosophical cognition

1.true and false The immediate actual existence of the mind as consciousness has two aspects: cognition and objectivity in a negative relation to cognition.Since the spirit itself develops in this factor of consciousness, since it unfolds its links in this factor of consciousness, these spiritual links all have the above-mentioned opposition of the two aspects of consciousness, and they all appear as the image of consciousness.The science which narrates this path of development is the science of the experience of consciousness; substances and their motions are known and understood by consciousness considered as objects of its experience, and are nothing but things in its experience; for What is in conscious experience is only a mental entity, that is, only an object of the ego as experience.But spirit becomes an object because it is this movement of itself becoming something else, or becoming its own object, sublating this other.Experience, on the other hand, is considered to be precisely this movement in which the immediate, the unexperienced, that is to say, the abstract, whether belonging to sensuous beings or to mere thought things, first gives itself to Alienation, and then returning to itself from this alienation, so that the previously unexperienced can show its reality and truth, which is the property of consciousness.

The non-identity which occurs in consciousness between the ego and the substance which is the object of the ego is their difference, negativity in general.We can think of negativity as a common defect of both, but it is really the soul or enabler of both.It is for this reason that some ancient philosophers understood the void as the mover; they already knew, indeed, that the mover is the negative, but they had not yet understood that it is itself (Selbst). —If this negativity appears at first only as a non-identity between the ego and the object, it is also the non-identity of the substance to itself.What appears to be performed outside the entity, which appears to be directed at the entity, is in fact the entity's own action, and the entity thus shows itself to be essentially the subject.When substance has fully revealed itself as subject, spirit has identified its concrete being with its essence, being both itself and its own object, and the immediacy and relationship between knowledge and reality The element of abstraction inherent in cleavage is thus overcome.Existence is then absolutely mediated and becomes the substantive content, which is also the property of the ego and is self-identity, or in other words, it is the concept.At this point, the phenomenology of spirit comes to an end.What mind has prepared for itself in phenomenology is the element of knowledge, with which its moments now expand in the form of the singularity which knows itself as its object.These links are no longer divided into the opposition of existence and knowledge, but remain in the unity of knowledge. They are all truths with the form of truth, and their difference is only in content.The process of movement in which they develop themselves into an organic whole in this element of knowledge is logic or speculative philosophy.

Now, since that system of experience of the mind consists only of the phenomena of the mind, as if this system were a purely negative for the science of truth in the form of truth, one would perhaps be reluctant to seek the negative, that is, the falsity. Trouble demands a straight-forward approach to the truth; for what good is it to deal with the false? —The argument was put forward above that we should begin immediately with science itself, and answer the question from this aspect: namely, what is the nature of the negation as false.Ideas connected with this especially block the way to truth.We will therefore discuss mathematical knowledge, which is usually regarded by non-philosophical knowledge as an ideal that philosophy should strive for and has been vainly unable to achieve.

Truth and falsehood are generally regarded as two unwavering thoughts, each with its own essence, each occupying its own side, isolated from each other, and not communicating with each other.Contrary to this view, we must assert that truth is not a minted coin to be picked up off the shelf.In the same way there is neither a falsity nor a vice readily available.Evil and falsity are indeed not so bad as the devil, for as a devil they are even regarded as peculiar subjects; Essentiality only. -False (since we are only dealing with it here) should be the other or negation of substance, since substance as the content of knowledge is the real thing.But substance itself is also essentially negative, partly because it is a distinction and determination of content, and partly because it is a mere difference, i.e., self and knowledge in general.We are likely to get wrong perceptions.Something is misunderstood, which means that knowledge is not one with its substance.But this inequality is the difference in general, the essential moment.From this difference is likely to develop their identity, and this developed identity is truth.But this truth: not as if its non-identity were discarded, as slag was excluded from pure metal, or tools were left outside the container of creation, but rather, non-identity as negativity, as It also presents itself directly in truth itself.However, this does not mean that the false is a link or even a component of the real.In the sentence "everything that is false contains something real", truth and falsehood are treated as things that can only be combined externally and cannot be mixed like water and oil.Precisely to make the meaning clear, to designate exclusively the moment of the complete other, the terms truth and falsehood should not continue to be used when their counterpart or other has been superseded.Thus, just as the term subject and object, finite and infinite, being and thinking, etc., is not entirely appropriate, (for the terms object and subject, etc., signify object and subject, etc., outside their unity , so that they are not what their name says when they are in unity,) so also the false cease to be a moment of truth as false.

① Le Xin: "The Prophet Nathan" Volume 4, page 6: "It seems that truth is like a coin". ——Original Editor The dogmatic way of thinking in knowledge and in philosophical inquiry is nothing but the notion that truth consists in a proposition which expresses some definite result or can be directly known.To such questions as "When was Caesar born?" "How many feet long is a playground?" should certainly be given a definite and short answer.Likewise, it is certainly true that the square of the hypotenuse of a right triangle is equal to the sum of the squares of the remaining two sides.But such so-called truths are of a different nature from those of philosophical truths.

2.Awareness of History and Awareness of Mathematics In terms of historical truth, if only the purely historical things are considered for the sake of simplicity of discussion, it is easy to admit that historical truth involves individual objective existence, and it is a kind of accidental and arbitrary content. Some non-necessary provisions of this content. —— But even such a naked truth as the one quoted above does not require a movement of self-consciousness at all.In order to know such a truth, one has to compare it with many others, refer to many books, or analyze and study it in whatever way; even for a directly intuitive thing, it is necessary to understand its reason Only the knowledge acquired by this intuition can be regarded as something of real value, although strictly speaking, it seems that only the naked result is concerned here.

When it comes to mathematical truths, let us not take as a geometer someone who knows (memorizes) Euclid's theorems externally but does not understand their proofs, or if one can Contrasting words spoken without knowing (understanding) them intrinsically.In the same way, if one learns from the measurements of many right triangles that their sides have that well-known ratio to one another, we shall also regard such knowledge as unsatisfactory.However, although proof is already an essential thing in mathematical knowledge, even in mathematical knowledge, proof has not yet acquired the meaning and nature of being a part of the result itself; Become the past and return to disappear.The geometrical theorem as a result is, of course, a theorem that has been examined and admitted to be true.But this kind of censorship recognition is purely an additional matter beyond the theorem, and does not involve the content of the theorem, but only involves its relationship to the cognitive subject.The movement of mathematical proof does not belong to the object of proof, but is an action outside the object.For example, the properties of a right triangle do not decompose themselves, and do not decompose themselves according to the geometrical construction required to prove the ratio theorem of the sides of a right triangle; It's just a means. —In philosophical knowledge, the formation of actual being as actual being is also different from the formation of essence or inner nature of things.But first, philosophical knowledge involves both formations, whereas mathematical knowledge represents only the formation of actual being, that is to say, only the formation of the very existence of the nature of facts in cognition.Second, philosophical knowledge also combines these two particular movements of formation.The inner genesis or the formation of the substance is the indivisible transition to something external or actually being or being for him; conversely, the becoming being actually is the process of withdrawing itself into essence.This movement is the double formation of the whole: each moment simultaneously establishes the other, and each moment therefore contains both in itself as two aspects; together they constitute the whole, because they dissolve themselves and make itself becomes a link in the whole.

In mathematical knowledge, censorship is an action outside the fact; because this action is outside the fact, the real fact is changed by it.Although the tools used in conducting the review, as well as the diagrams and proofs contain true propositions, we should still say that the content is false.Because the triangle in the above example is broken up, its parts are turned into constituent parts of other figures that arise from drawing on it.The triangle that was verified and proved was not re-established until the end, and it itself disappeared in the process of proof, and it was only scattered in the fragments that constitute other figures. ——Then we see that the negativity of the content that appears here, like the disappearance of definite thought in the movement of the concept, should also be called the falsity of the content.

But the real shortcoming of this knowledge has to do with the process of cognition itself as well as with its material. — As far as the cognitive process is concerned, it is, first of all, flawed in that the necessity of making a picture is not checked.This necessity does not arise from the concept of a theorem, but is prescribed; and one must follow it blindly to draw just these lines, though countless others could have been drawn; No idea, just believe that such a plot would be helpful or suitable for proof.Even if this fitness is confirmed afterwards, it is only external, since it only becomes apparent afterwards in the course of the demonstration. ——Similarly, this kind of proof starts from any place, but the person who proves does not know the relationship between this starting point and the result that should be produced.The process of proof adopts these stipulations and relations and abandons other stipulations and relations, but the prover does not directly understand the necessity of this.This movement is governed by an external purpose.

Mathematics prides itself on the self-evidence of this defective knowledge, and it prides itself on philosophy; but this self-evidence of knowledge rests entirely on the poverty of its purpose and the emptiness of its material, and is therefore necessary to philosophy. A self-evidence of contempt. ——The purpose or concept of mathematics is quantity, and quantity is just a non-essential, conceptless relationship.Therefore, the movement of mathematical knowledge is carried out on the surface, does not touch the thing itself, does not touch the essence or concept, and is therefore not a conceptual grasp. —Mathematics offers men a treasure of delightful truths, the data of which are space and oneness.Space is an actual existence into which the concept registers its difference, as in an empty, dead element, in which the difference of the concept It is also immobile and inanimate.The real thing is not a kind of spatial thing like the one studied in mathematics; the unreal thing like the mathematical thing, no matter the specific perceptual intuition or philosophy, do not deal with it.In such an unreal element there are only unreal truths, in other words, fixed and dead propositions; at each one it is possible to stop, and the subsequent ones start afresh by themselves; It is not to progress from the former to the latter, let alone produce an inevitable connection through the nature of things themselves.And since it proceeds from such principles and elements—and here lies the formality of mathematical self-evidence—mathematical knowledge also proceeds along the line of identity, since the dead, the immovable in itself, reaches Without essential difference, one cannot reach something that is essentially opposite or not identical, so one cannot reach the transition from opposite to opposite, cannot reach qualitative and inner movement, and cannot reach self-movement.For mathematics examines only quantities, or non-essential differences.Mathematics does not care at all about the fact that relying on concepts to analyze space as spatial dimensions, and to define the connection between each dimension and within each dimension.For example, it does not examine the relationship between lines and areas;

And when it compares the relation of diameter to circumference, it encounters an incommensurable relation of the two, in other words, a relation of concepts, an infinite which cannot be determined by mathematics. Nor does immanent mathematics, or so-called pure mathematics, oppose time as time to space, and does not treat it as a second subject of study of its own.Applied mathematics does study time, motion and other real things, but applied mathematics only accepts some comprehensive propositions from experience, that is, accepts those propositions about the relationship between real things defined by the concept of things, and applies them only on this premise these formulas.For such propositions as those about the balance of a lever, about the relation of space and time in the motion of a falling body, etc., the so-called proofs which applied mathematics does, and which it considers to be proofs, are themselves only proofs of how knowledge is Needs to be proved, because it means that even empty false proofs are valued and comforted when it has no real proof. It would be both noteworthy and instructive if people could criticize this kind of proof, which would, on the one hand, wash away this false whitewash in mathematics, and on the other hand, point out the limits of mathematics, and thus Indicates the need for another kind of knowledge. —As for time, which was supposed to be paired with space as another subject of pure mathematics, it is actually the concept itself that actually exists.Since the principle of quantity, that is, the principle of difference without concepts, and the principle of identity, that is, the principle of abstract inanimate unity, cannot grasp the pure variability of life and absolute difference, this variability, negativity, can only be Becomes a paralyzed static, i.e., a second matter of mathematical knowledge: this mathematical knowledge is an external act which reduces the thing in motion to matter in order to take it as its own. An irrelevant, external, inanimate content. ① Hegel discussed the motion of falling bodies in detail in Section 267 of the Encyclopedia of Philosophy (see the German text "Philosophy Library", Volume 33, p. 229). ——Original Editor 3.understanding of concepts Philosophy, on the contrary, considers not non-essential determinations, but only essential determinations; its elements and contents are not abstract or unreal, but real, which builds itself, lives in itself that which is present, that which actually exists in its conception.The element of philosophy is that movement which produces its own moments and passes through them; and this whole movement constitutes the affirmative and its truth.The truth of the affirmative therefore also contains in itself the negativity, that is to say, that which, insofar as it is dispensable, should be called falsity.The disappearing thing itself should be regarded rather as essential than as a fixed and unchanging thing cut off from the real and abandoned somewhere else where we do not know where; What is real or truth should not be seen as a static, dead certainty on the other side. Phenomenon is the movement of becoming and destroying, but the movement of becoming and destroying itself does not generate and destroy, it exists in itself and constitutes the life movement of reality and truth.Truth is thus a booze for which all partakes get drunk, and since each partakes of the booze immediately collapses upon leaving the table, the whole booze is likewise a transparent and simple stillness. .It is true that individual mental formations, like determinate thoughts, do not continue to exist before the judgment of the above-mentioned movement, but they are as much affirmative and necessary moments as they are negative and disappearing moments. —In the whole in motion (whole is understood as mere rest), that which distinguishes itself in motion and acquires a specific actual existence is preserved as that which , recalling itself, takes the knowledge of itself as its actual existence, and this knowledge of itself is itself equally immediate actual existence. A number of essential points concerning this method of motion, or of science, may seem to warrant first explanation.But the concept of this method is already contained in what we have said above, and the real statement of this method is a matter of logic, or even logic itself.For the method is nothing but the unfolding of the structure of the whole in its own pure essence.But, speaking of the hitherto prevailing opinion on this point, we must realize that even the system of ideas pertaining to the method of philosophy is only a culture of the past. — If I say this in an alarmist or revolutionary tone (and I know how to avoid it), then we must take into account that mathematics has bequeathed to us a scientific system consisting of descriptions, classifications, axioms, a The scientific system consisting of series of theorems and their proofs, principles and conclusions and their inferences, etc., is also outdated, at least in the eyes of popular opinion itself.Even if the futility of that scientific system has not clearly appeared, at least it is no longer useful or not very useful; if it is not itself condemned, at least it is no longer liked.We must have such a preconceived notion of what is good that it will make itself useful and lovable.But it is not difficult to see that it is not the way to express truth, as in formulating a proposition, finding grounds for it, and refuting the objection with reasons.Truth is its movement within itself; but the above-mentioned method is a knowledge external to the material.This method is therefore peculiar to mathematics, and must be left to its own use; for mathematics, as we have noted, is based on the conceptless relation of quantities, and on the dead space And an equally dead one for its material.Of course, this method can also be adopted in a more free form, that is to say, in a more arbitrary and accidental way, and continue to be preserved in daily life, in a conversation or as a preface. in the lessons of history that satisfy curiosity rather than knowledge.In daily life, consciousness takes knowledge, experience, perceptual concrete things, as well as ready-made things such as thoughts and principles, or fixed and static existence or essence as its content. Sometimes consciousness follows its content and advances endlessly, but sometimes it arbitrarily interrupts its connection with such content, and it seems to be an external decider and processor of the content.Consciousness always ascribes this content to something it knows for sure, even if it is only a passing sensation; and belief is satisfied when it reaches a resting place it knows well. But if the necessity of concepts precludes the loose reasoning of ordinary conversation and the rigorous reasoning of academics in science, then, as already mentioned, the replacement of this reasoning should not be the same as when inspiration and premonition are obtained. The method should not be the arbitrary and arbitrary way when the prophet speaks. The prophecy not only despises the above-mentioned scientific nature, but also despises all scientific nature at all. Kant's trinity was only rediscovered by instinct just now in Kant, and it is still dead.Still no idea.If after this conceptless trinity is raised to its absolute significance, so that at the same time the real form is revealed in its real content, the concept of science also appears, if after that, like If this form is used as mentioned above, then the use of this method cannot be regarded as something scientific.For through use we see the reduction of the form to the lifeless schema, a veritable illusion, and the organic organization of science to the diagram. — This formalism has already been mentioned in general above, and now we want to describe its style in detail; A conceptual grasp and statement of the nature and life of the form;—the predicate may be subjectivity or objectivity, electricity, magnetism, etc., contraction or expansion, East or West, and the like, This can be multiplied indefinitely, because in this way each determination or configuration can be reused as a form or moment of a schema in another determination or configuration, and each can be equally grateful for Serving the other; this is the circle of reciprocity through which one cannot know what the thing is in itself, neither the one interacting nor the other.When this formalism captures and states the nature and life of form in this way, it sometimes draws from ordinary intuition certain perceptual determinations which should mean something else than what they say; The direct use of purely ideological prescriptions that have their own meaning, such as subject, object, substance, cause, universality, etc., without censorship or criticism, is just like the direct use of representations such as strength and weakness, expansion and contraction, etc. in daily life.Such metaphysics is therefore as unscientific as these sensuous representations. In this way, what is expressed is not the inner life and its own movement of actual existence; what is expressed according to a superficial analogy is rather a simple determination of intuition, that is, of perceptual knowledge, and not of the formula The application of this external void is called construction. —However, the situation with this formalism is the same as with any other.If a person cannot figure out a theory within a quarter of an hour, and cannot understand that there are debilitating diseases, hyperactive diseases, and indirect debilitating diseases, and the remedies for each of these diseases, if he cannot hope to be able to recover from a disease in such a short period of time. How foolish must a man who knows nothing but to become a doctor of medical theory (for a course such as the one mentioned above did not so long ago enable one to do so)?If the formalism of natural philosophy teaches that intellect is electricity, or animals are nitrogen, or that it is equal to South or North, etc., or that it represents South or But other terms are mixed together, since this teaching is a force that kneads distant appearances together, and the static sensibility feels violence through this kneading, and this violence thereby gives sensibility. If one gives the semblance of a concept to something without giving it the main thing, that is, does not express the meaning of the concept itself or of sensuous representations, then an inexperienced person will be amazed at this power and violence, and will adore it. It is a work of profound genius, to be delighted by the exuberance of such determinations, which replace abstractions with the intuitive and make them more pleasing; and by feeling To congratulate myself on spiritual affinity with such glorious deeds.The trick of such a wisdom is immediately learned because it is easy to perform; and to repeat it when it is well known is like repeating a trick that has been seen through. boring.The instrument of this monotonous formalism is no more difficult for one to master than a palette for painting in which, for example, only two colors, red and green, are to be mastered. Red is used for historical paintings, and green is used for landscape paintings. —Everything, whether in the sky, on the earth or under the earth, is painted with this kind of paint. This requires imagination; if someone asks whether this kind of enjoyment or this kind of imagination is greater, it is difficult to decide; the two support each other.This method, since it affixes to all celestial and terrestrial things, all natural and spiritual forms, the determinations of the universal schema, and arranges them in this way, produces at most Nothing more than a clear account of the organic organization of the universe,2 that is to say, nothing more than a diagram, and this diagram is equivalent to a skeleton with small labels all over it, or a family with a large number of labeled boxes. The spice shop in sealed jars, the diagram expresses things clearly like the skeleton and the spice shop, and at the same time, it also makes things alive like the skeleton without flesh and blood and the spice shop jar without life. The essence is discarded or hidden. —How this style, by being ashamed of the differences of schemes and sinking them as reflections in absolute emptiness, constitutes itself at the same time as a monochromatic picture of absolute The picture, so that the pure identity, the formless white, can be established, all of which we have mentioned above.The monochromaticity of the schema and its lifeless determination, and this absolute identity, and the transition from one to the other, are equally dead understanding or intellect, equally external knowledge.However, excellent things not only cannot escape their fate, they are doomed to be deprived of life and spirit, and see their own skin peeled off and covered on the surface of lifeless, empty and illusory knowledge; To realize that within this destiny itself, the good also exerts its power over the mind, if not the spirit, and at the same time realizes the universality and universality of the good form of the good. Prescriptiveness is also unfolding and forming in this doomed doom, and only when it is unfolding and forming can this universality be used on the surface. ① The so-called Blanc doctrine: See "Principles of Medicine" published by Blanc in 1780. ——Original Editor ②This expression is deliberately used to mock Fichte, because he has a work called: "A Clear Report to the Reader on the True Nature of the New Philosophy" (1801) - the original editor Science can become an organic system only through the conception of its own life; In science, the determinateness that comes from the schema and is affixed from the outside to actual existence is the soul of the fulfilled content that sets itself in motion.The movement of what exists is, on the one hand, the process of making itself other, and thus making it its own inner content, and on the other hand, it takes this unfolded other or its own this Concrete being withdraws into itself, that is to say, makes itself a moment and reduces it to determination.In the former movement of unfolding, negativity differentiates and establishes actual existence, while in the latter movement of returning to itself, negativity is a function of the formation of defined simplicity. It is in this way that the content shows that its stipulations are not accepted from other things and pasted on itself, but the content establishes stipulations for itself, arranges itself as a link, arranges for the whole in a position.The diagrammatic understanding conceals both the necessity and the concept of content, that is, that which constitutes the concrete, the reality, the living movement of the things it arranges to deal with; It hides it, but it doesn't know it at all, because if it had the insight, it would have shown the power of this insight long ago.It does not even know that this insight is needed, for otherwise it would have given up its schematization long ago, or at least would have ceased to be content with a mere catalog of knowledge; for what it gives us, It is only a directory of content, and it does not provide the content itself. —A determination, even such a determination as magnetism, if it is a concrete or real determination in itself, is reduced to a dead thing, because it only becomes A predicate of another being without being considered the inner life of that being, or, the unique and inherent self-generation and self-presentation of that being.The main point is that the knowledge of form cannot be achieved by oneself, so it has to be supplemented by others. —— Formal understanding does not penetrate into the inner content of things, but always surveys the whole from the standpoint of the particular reality of which it speaks, that is to say, it does not see the individual reality at all.But what scientific cognition requires is rather to surrender oneself completely to the life of the object of cognition, or in other words, to observe and state the inner necessity of the object.Since scientific cognition penetrates so deeply into its objects, it forgets the overview of the whole, which is only a reflection of knowledge detached from its content and retreating back to itself.However, scientific cognition goes deep into the content of matter, advances with the movement of matter, and thus returns to itself; but its return to itself does not occur before the content is incorporated into itself, on the contrary, the content It first reduces itself to prescriptiveness, reduces itself to an aspect of its own actual existence, transforms itself into its own higher truth, and then scientific knowledge returns to itself.Through this process, the whole itself, which is simple and comprehensive in itself, emerges from the wealth that seems to have drowned the reflection of this whole. Generally speaking, since the substance itself is the subject, as said above, all content is its own reflection on itself.The persistence of an actual being, or the substance of an actual being, is a self-identity; For if it is not one with itself, it falls apart.But identity with itself is pure abstraction, and pure abstraction is thinking.When I say quality, I mean mere determinateness; what makes one actual being different from another, or what makes it an actual being, is that it has quality.Actual being exists for itself, in other words, it exists because it has this simplicity with itself.But then, actual being is essentially thought. —Here it is already understood that being is thinking; here too an insight is revealed which always diverges from the usual non-conceptual statement of the identity of thinking and being. ——可是，这样一来，即是说，实际存在物的持续存在，既然就是自身同一性或纯粹的抽象，那么，它的持续存在就是它对其自身的抽象，或者说，它的持续存在而不瓦解，就是它与它自身的不同一，就是它的瓦解，——就是它固有的内向和返于自身，——就是它的形成。 ——由于存在的东西具有这样的性质，而且存在的东西的这种性质又是对认识而言的，所以认识不是把内容当作一种外来物对待的活动，不是从内容那里走出来而返回于自身的反思；科学不是那样的一种唯心主义，这种唯心主义以一种提供保证的或确信其自身的独断主义来代替那作出断言的独断主义，而勿宁是，由于认识眼看着或任凭内容返回于它固有的内在本性，所以认识的活动就同时既是深入于内容又是返回于自身，说深入于内容，是因为认识活动是内容的内在的自己，说返回于自身，是因为认识活动是在他物里面的纯粹的自身同一性。因此，认识的活动是这样的一种诡计：它自己好象并不活动，却眼看着规定及规定的具体生命恰恰在其自以为是在进行自我保持和追求特殊兴趣的时候，适得其反，成了一种瓦解或消溶其自身的行动，成了一种把自己变为全体的环节的行动。 如果说以前所讲的是从实体的自我意识这一方面论述了知性的意义，那么刚才所说的，则从存在着的实体的规定这一方面阐明了知性的意义。——实际存在是质，是自身同一的规定性或规定了的单一性、规定了的思想；这就是实际存在的知性。因为这样，实际存在就是，阿那克萨哥拉当年作为第一个认识到本质的人所说的那种心灵（Nus）。在阿那克萨哥拉以后，实际存在的性质就更加确切地被理解为Eidos或Idea，即规定了的普遍性或类。表面看起来，类这个名词对于表达现时流行的美、神圣、永恒等观念似乎有点太通俗太不够味。但事实上观念所表示的不多不少恰恰就是类。可是我们现在时常看到，一个名词，确切地标示着一个概念，反为人所舍弃，而另外一个名词，即使仅仅由于它是从一个外国语里借用来的，因而把概念弄得含含糊糊，听起来好象意味更为深远，就为人所喜爱。——正是因为实际存在被规定为类，实际存在就是一种单一的思维；而心灵，或单一性，就是实体。至于实体，由于它具有单纯性或自身同一性，就表现为固定的和持续存在的。但是，这种自身同一性同样又是否定性；由于这样，那种固定的实际存在就过渡到它的瓦解或消溶。规定性之所以初看起来是这个样子，只因为规定性总是与他物联系着的，而且规定性之所以运动，似乎是它受了一种外来势力的结果。但是，它的他物就在它自身之内以及它的运动是自身运动，这一点恰恰在那个思维的单一性里就已经包含着了。因为单一性就是使其自己运动并将其自己加以区别的那个思想，就是固有的内在本性，就是纯粹的概念。那么因此，理知性就是一种形成过程，而它作为这种形成过程，也就是合理性。 一般说来，逻辑必然性就在于事物的存在即是它的概念这一性质里。只有逻辑的必然性才是合理的东西，才是有机整体的节奏；它是内容的知识，正如内容是概念和本质一样，——换句话说，只有它才是思辨的东西。——具体形象在使自己运动的同时使自己变成为单纯的规定性；从而把自己提高为逻辑的形式，并存在于它自己的本质性之中，形态的实际存在仅仅就是这个运动，并且直接就是逻辑的实际存在。因此，根本不需要给具体的内容外加上一个形式主义；具体内容本身就是向形式主义的过渡，不过这里，形式主义不再是那种外在的形式主义了，因为形式就是具体内容自身所本有的形成过程。 科学方法的这种性质，即，一方面是方法与内容不分，另一方面是由它自己来规定自己的节奏，这种性质，就象我们已经提到过的那样，在思辨哲学里才获得它真正的表述。至于这里所说的，固然也表达概念，但只能算是一种预先的断言。科学方法的真理性，并不寄托在这种带有一部分叙述的断言里，因此，即使提出了相反的断言：无论是把已经成为现成的和众所周知的真理的那些旧有观念予以旧话重提，或是从内心的神圣直观的宝库里搬出新的法宝，从而断言事情不是如此这般，而是如何如何，它的真理性也同样是不会被驳倒的。——这样的一种接纳事物的态度，乃是科学当初在遇到不知道的东西时所惯常采取的第一个反应，这是为了借以挽救科学自由，挽救自己的看法，并在外来权威面前（因为现在刚才被接纳的东西是以这种权威姿态出现的）挽救自己的权威，同时，这也是为了消除羞耻，因为据说接受了或学习了某种不知道的东西就算是一种可耻的事情。同样的，这样的一种接纳事物的态度，这样的反应，也表现在对某种不知道的东西的欢呼喝采热烈接受里，例如，对于那种在另外一个领域里曾经是极富革命性的言论和行动的东西的接受。