Chapter 9 1. The interaction of force and force

A moment in this then appears as the essence thrown aside, as a common medium, or as the persistence of an independent matter.But the independence of these matters is nothing but this medium; in other words, the universal is simply a plurality of such different universals.But to say that the universal itself is inseparably united with this multiplicity means that each of these substances exists by virtue of the other; In other words, that which has many differences is also unique and mutual.At the same time, therefore, the pure permeability of these substances, or the fact of their sublation, is affirmed.Moreover, their sublation, or the reduction of this difference to pure being-for-itself, is nothing but the medium itself, which in turn is nothing but the independence of the various constituents.In other words, the elements posited as independent pass directly to their unity, and their unity passes directly to the unfolding into the plurality, which in turn is reduced to the unity.But this process of motion is called force: a moment of force, the dispersion of force into independently existing substances, is the expression of force; but when these independently existing substances of force have lost their existence, it is force itself. , or forces that are unexpressed and forced back on themselves.But first, the force that is forced back into itself necessarily expresses itself; and secondly, in expressing it is also a force that exists in itself, just as it expresses itself when it exists in itself.

When we thus keep the two moments in their immediate unity, it is really the work of the understanding: the concept of force belongs to the understanding, and the understanding unites the different moments as different moments. Concept; and since these different moments are in themselves indistinguishable, their difference exists only in thought.In other words, what is established above is only the concept of force, not the reality of force.But the fact is that force is that unconditional universal which, as it exists for others, is for itself; Just that which exists for something else.The real force must therefore be completely emancipated from thought, and established as different entities, that is to say, firstly, the entity must be posited as the whole force essentially existing in and for itself; Differences are posited as moments that are substantial or persist for themselves.The force itself, or the force that is compelled to return to itself, is thus for itself an exclusive unity, for which the unfolding of matter is only another persistence; thus two different independent aspects are established.But force is total again, that is to say, it always persists according to its concept; that is to say, its differences are always pure forms, apparent disappearing moments.The differences of the true force forced back into itself and the unfolding of independent matters would not exist at the same time if they could not persist, or the force would not exist if it were not in opposition; But to say that forces exist in opposition is nothing more than to say that the two moments themselves exist simultaneously and independently.So what we are investigating is the process of the constant independent existence of the two links and their own sublation of their independent existence.

In the main it is clear that this movement is also the process of perception, where the two aspects, the perceiver and the perceived, are identical and inseparable so far as they belong to the process of knowing truth, in which , each aspect equally returns to itself, in other words, each is for itself.These two aspects are here the two moments of force; both moments being in the unity, they are also the unity which appears to be the middle term to the two extremes which exist for themselves, which Always splits itself into these two extremes, and because this split is too strong, these two extremes exist.The self-destructive movement of the concept previously shown to be contradictory thus has here objective form and is the movement of forces, and as a result of the movement of forces the unconditional universal acts as the non-objective of things. or something inside appears.

A force thus determined, since it is a force conceived as itself or returning to itself, is an aspect of its conception, but is posited as a materialized aspect and has a single determination. one side.Because of this, the persistence of the unfolded matter is excluded from it and becomes something else outside it.Since the force itself must be this subsistence, or it must externalize itself, it considers its own externalization or manifestation as if it were the other mentioned above, which came to it from outside. , and induce it.But in fact, since force necessarily externalizes itself, it already has in itself what is posited as something else.We must withdraw the former assumption that force is a single entity, and that its essence, its expression, is something else, coming to it from without.But force itself is rather the common medium through which the material elements persist; in other words, force has externalized itself, and that other which is said to induce it from without is actually force itself.So force now exists as the medium of developed matter.

But it at once essentially has the sublated form of existence of the subsisting matter, in other words, it is essentially single, and this singleness is therefore now the other of force, since force is now posited as matter. The medium of force, and this essence of force is external to force.But force necessarily becomes what it has not yet been established to be, and so this other comes and induces it to return to itself, or sublates its externalization.But in fact force itself is the sublation of this return to itself or this externalization.The singularity, as soon as it appears, immediately disappears and becomes an other, and force is this other itself, and force is the force that returns to itself.

That which appears as the other and acts on it both to externalize itself and to return to itself is, as just shown, force itself; for the other likewise shows itself as the common medium and A single thing, so that each of these forms simultaneously appears only as a disappearing link.Therefore, since force is a thing that is something else, and something else is it, it has generally not yet developed out of its conception.But there are two forces at the same time, the concept of which is indeed the same, but passes from its unity to its dichotomy.This opposition does not in essence still belong entirely to the status of only one moment, but it seems that through this dichotomy it has become a completely independent force and is not subject to unity.We shall see more precisely what this independence creates.First, that which is the second force capable of inducing, i.e., as the common medium in its content, comes out in opposition to the force which is supposed to be induced; but since the second force is essentially the two The alternation of two moments, and being itself a force, is in fact a common medium only if it is likewise induced to be a common medium; and likewise it is a negative unity which induces the force back into , only because it was induced to do so.As a result of this, the difference between the seductive and the induced moments changes, and the determinants of both are reciprocally transformed.

The interplay of these two forces thus involves this opposite determination of the two, their mutual existence as each other in this determination, and the absolute and immediate transformation of these determinations—that is, That is to say, there is a reciprocal transition through which only those determinations which make the two forces appear to be independent have their existence.For example, the power that induces is posited as the common medium, and conversely the induced force is posited as the force that is compelled to return to itself; but the former is the common medium only because its opposite The force that returns to itself; in other words, the latter is rather a seductive force to the former, and it alone makes the former the common medium.The former acquires its determination only through its counterpart, and is inducible only because it is induced that way by the other, i.e., because it is induced to be inducible; Given determinateness, because this determination is to pass over to the other, or rather it has already passed over to the other, the alien (fremd) inducer appears as a common medium, but only because this inducer is induced by force to do so.But this means that it is force that makes it inducible, and force itself is rather essentially the common medium, and that force can make that which induces this determination, because this other determination is essentially of the force, that is to say, because this other determination is rather force itself.

In order to gain a more complete understanding of our conception of this process, it must also be noted that the difference itself assumes a double form, on the one hand as a difference in content, since one extreme is a force returning to itself and the other extreme is The common medium of matter; on the other hand, it appears as a difference in form, for one is capable of alluring, the other is induced, the former active, the latter passive.According to the difference in content, they are generally or different for us; But judging from the difference in form, they are independent and self-existing, and there is a relationship of divorce and opposition between them.As for the fact that the extremes of these two aspects are not fixed in themselves, but that, on the contrary, they are said to contain essential differences, the two aspects are only moments of disappearance, and each of them must immediately pass into its opposite—this is perception. The consciousness of the movement process of that force can be perceived.But, as has been said above, we [who analyze the process] must also notice that the difference itself as a difference in content and a difference in form disappears, and on the formal side in essence In other words, the power that is active, inducible, or existing for itself is the same as the power that is compelled to return to itself in terms of content; the power that is passive, induced, or exists for him The force which is the common medium of many matters manifests itself as the same in terms of form and content as in content.

From this we can see that the concept of force is realized through the division into two kinds of forces, and we have seen the process of its realization.These two forces exist as beings for themselves; but their existence is such a dialectical movement between each other that their existence is purely a being established by the other, that is to say, their existence is pure. has the meaning of disappearing.As two extremes, they are not fixed in themselves, but only transfer an external quality to each other by means of a common medium through external contact; and they exist only because they exist in this medium, in this mutual contact of them.Here at once there is the forced return of force to itself or being-for-itself and the expression of force, the force that can induce and the force that is induced.These moments are therefore not divided into two independently existing extremes, each in sharp opposition to the other; Existence, and immediately cease to exist, for each is also the other.Therefore, in fact they do not have any original entity that supports or maintains them.And the concept of force retains itself as essence only in its own actuality (or externalization) itself; that force as reality consists purely in expression, and the expression of force is nothing but its own. Sublate.This force represented as reality without representation, existing for itself, is the force that is compelled to return to itself; but this determination itself proves in fact to be only a moment of representation.The truth of force is therefore nothing but the thought or idea of ​​force; the actuality of its moments, their substance and their motion rush together without pause into an undifferentiated unity which is not forced to return. (for this force itself is only a moment of that unity), which is the very concept of force itself or the real concept.The realization of power is therefore at the same time the loss of reality;

In the process of realizing it, the force becomes something else entirely, that is, the generality which the understanding first and foremost regards as the essence of the force, and which is itself also in the reality which should be the force, in its It is shown in the substantiality of reality that it is the essence of force.