Chapter 10 2. The inner nature of force

Since we regard the first universal as a conception of the understanding, where force is not yet a being-for-itself, the second universal is now the essence of force, in so far as force is shown to be a being-for-itself. Word.Or, conversely, if we regard the first universal as the immediate, which should be taken as the actual object of consciousness, then this second universal should be recognized as the negation of the sensuous, objective force; It is the true essence of force, only force as object of the understanding; The former would be force forced back upon itself, or force as substance; the latter would be the inner core of the thing, which is the same thing as the concept itself.

Ⅰ.extrasensory world 1.inner core, outer appearance, intellect or intellect Now the real nature of things is thus regarded not as the immediate object of consciousness, which has an indirect relation to its inner core, and consciousness, as the medium through which the understanding, through the interaction of forces, penetrates into the real background of things.The medium or middle which unites the extremes of understanding and the inner core of things is the developed existence of forces, which is and remains a process of disappearance for understanding itself.It is therefore called a phenomenon, and since a being or being which is itself immediately a non-being we call an illusion.

But it is not just an illusion, but a phenomenon, the whole of illusion.This whole or universal as a whole is what constitutes the inner core of things, the forces returning to themselves through the interaction of forces.In this whole, consciousness sets the objects of perception in an objective way as they are, that is, sets them as moments of direct transformation into each other without rest and without independent existence, from the singular directly into the universal, The essential is directly transformed into the non-essential and vice versa.The interaction of forces is thus developed negation; but the truth of the interaction of forces is affirmation, the universal, the object that exists in itself.

The existence of this object is indirectly achieved by consciousness through the movement of phenomena. In the movement of phenomena, the existence content of perception and perceptual objects generally have only a negative meaning, so consciousness returns to itself in this way. But consciousness, as consciousness, takes this truth as the inner core of the object, and distinguishes the return of the thing from its own return to itself—just as the mediating movement does to consciousness. It is still the same as an objective process.For consciousness, therefore, this inner core is the extreme opposite to it; but just because of this, the inner core is true for consciousness, because in the inner core as in the thing itself, it acquires at the same time an understanding of itself. certainty, or the moment of realizing its own being-for-itself;

But it is not yet aware of the ground of its being-for-itself, for that being-for-itself which is taken to have an inner core within itself is nothing but a process of negation; The objective, evanescent phenomenon is not yet its own proper existence for itself; therefore, for consciousness, the inner core of things is indeed the concept, but it does not yet know the nature of the concept. This inner truth, this absolutely universal, dissolves the opposition of the universal and the particular, and becomes the object of the understanding, in which it is now first of all revealed that beyond the world of the senses and the world of appearances there is a supersensible world as the real world, beyond the passing away. On the other side of the present, there is an everlasting other side—a world in itself which is the first and therefore imperfect expression of reason, that is to say, it is only the pure essence in which truth expresses its essence.

So now our object is a syllogistic inference, which takes the inner core of things and the understanding as the two extremes (two terms), and the phenomenal world as the middle term; It observes the further determination of the inner core, and provides the experience of the intellect for the relationship between the links in the inference that combine with each other and move forward with each other. 2.supersensory world The inner core of things is still a pure beyond for consciousness, because consciousness cannot yet find itself in the inner core; it [the inner core] is empty, because it is only the negation of appearance, positively speaking, it is only a simple of the universal.This idea of ​​an inner core is obviously immediately agreeable to those who say that the inner core of things is unknowable; but their reason for saying this must be understood in another sense.It is true that there is no knowledge of the inner core just mentioned here, but this is not because reason is too short-sighted, or limited, or for any other reason (about which very little is known at this stage, because we do not have to this point), but for the simplicity of the nature of the object itself, namely because nothing can be known in the void, or, on the other hand, because it is precisely defined as the beyond of consciousness. —The result is really the same, if you put a blind man into a supersensory world rich in content (if the supersensory world has such a rich content, whether it is its own unique content, or consciousness itself is the content), and if you put a seeing man into absolute darkness, or, at your discretion, into pure light, and assume that the supersensible world is this pure light or absolute darkness.Just as the sighted man sees nothing in pure light as in absolute darkness, so does the blind man who stands before a world rich in content see nothing.If through phenomenal consciousness sees nothing of the inner core of a thing and of what is inherently connected with it, it has no choice but to stop in front of the phenomenon, that is to say, to regard the phenomenon as something real of which we are Knowing that it is not true; in other words - since this consciousness is still trapped in emptiness, of course this emptiness is firstly regarded as emptiness without objective things, but because it is emptiness in itself, it is regarded as emptiness. The different emptiness of consciousness itself as empty of all spiritual relations, yet in this utterly empty world called holy there must be something,—and then consciousness uses its own Created dreams, phantasms to fill it; this superphenomenal empty world has to be content with the bad treatment it receives, and since dreams are better than this empty world, what better is it to deserve? What about the treatment!

But the inner world, or the supersensible world, arises, and it comes out of the phenomenal world, which is the medium of its emergence; in other words, the phenomenal world is its essence, and in fact its fulfillment.The supersensible world is posited as sense-things and truths of perceptions, but the truths of sense-things and perceptions are appearances.The supersensible world is therefore phenomenon as phenomenon. But if one thinks in this way that the supersensible world is therefore the world of the senses or the world known directly to sensory certainties and perceptions, then it is a mistake to understand the meaning of the above passage.Because the phenomenal world is not the world of perceptual knowledge and perception is set as the existing world, but it is set as the sublated world or the real inner world.It is often said that the supersensible world is not the world of phenomena; but the world of phenomena understood here is not the world of phenomena, but rather the world of the senses as its own real reality.

(3.Laws as Truths of Appearance] The understanding—which is the object of our consideration here—is now in such a position that the inner world appears to it, but above all only as a general, unrealized in-itself; Alternation, too, has only this negative meaning, that is, it is not something in itself, and if it has a positive meaning, it is only in that it is something mediating but outside the understanding.But the understanding's mediated relation to the inner world is its own movement by which this inner world is filled with content. —The alternation of forces is immediate to the understanding; but to the understanding the simple inner world is true; therefore the movement of forces is equally true only as a simple thing in general.But from the alternating action of this force, we have seen that it has this characteristic: the force that is induced to move by another force is also an inducer for the other force, and the inducible can only be induced by being induced. Be an inducer.Here too there is the mere immediate alternation or absolute exchange of the determination which constitutes the sole content of the emerging forces, which is either a common medium or a negative unity.When it appears in a particular form, it itself ceases at once in the form in which it appeared; by the appearance of its particular form it induces the other, and the other expresses itself through its induction, that is to say, the latter The one now immediately assumes the form that the former had.Each of these two aspects, the relation of induction to the relation of specific opposite content, is itself an absolute inversion and exchange.Yet the two relations themselves are identical; and their difference in form, as the difference between the induced and the inducer, and in content, as the induced, that is, the passive medium, and the inducer, the inducer, The difference between the active, negative unity or unity is also the same.In this way all the differences between the special forces present in this movement disappear in general, since the special forces are based only on those differences.And with the disappearance of the difference of the two relations, the difference of the two forces likewise merely blends into one.There is therefore neither force, force capable of inducing and being induced, nor determinateness, neither determinateness as a subsisting medium and as unity returning to itself, neither something independent and individual, nor differences In this absolute change there exists only the difference as a universal difference, or a difference in which many opposites have been eliminated.

This general difference is therefore a mere element in the alternation of forces themselves, and a truth in the alternation of forces; this is the law of forces. This absolutely changing phenomenal world becomes a simple difference through its connection with the simplicity of the inner world and the simplicity recognized by the understanding.This inner world is at first only a potential universal; but this potentially simple universal is in essence equally absolutely universal difference; for it is the product of change itself, that is to say, change is its essence— Assumed as true change within the inner world, it is then absorbed into the inner world as equally absolute, universal, static, self-identical difference.In other words, negation is the main link in the universal; negation or mediation is in the universal and thus the universal difference.This general difference is expressed in regular form as a persistent picture of the unstable world of phenomena.The supersensible world is then a realm of static laws, beyond the world of perception, of course—for perception expresses laws only by constant changes—but also existing in the world of perception as its Immediate, static imitation.

Ⅱ.law as difference and identity 1.specific laws and general laws This kingdom of laws is indeed a truth known to the understanding, and this truth has as its content the differences contained in the laws; but at the same time this kingdom of laws is only a preliminary truth of the understanding, and does not complete the world of appearances.The law is embodied in the phenomenal world, but not all of it; it always has different manifestations or actualities in different situations.Therefore, phenomena still retain an independent and for-itself aspect, which is not yet in the inner world; in other words, the phenomenal world has not yet been established as the phenomenal world, a sublated existence for itself.This shortcoming of the law must also be revealed in the law itself.The disadvantage involved in the law is that the differences it has are only general and indeterminate.But as long as it is not a general law, but a specific law, it must contain certainty; in this way, many uncertain laws will appear.But this multiplicity is itself a defect; for it violates the principle of the understanding, for which, as knowledge of the simple inner world, only the universal unity in itself is true.Therefore the understanding must bring laws together into one law, for example, the law according to which stones fall and the law according to which heavenly bodies move must be understood as one law.But by virtue of the fact that many laws merge into one another, the law loses its certainty; the law remains forever vague and superficial, so that in fact we have not a unity of these definite laws, but a Some laws lose their certainty; just as a single law combining the law of the falling of bodies to the earth and the law of the motion of celestial bodies cannot in fact express both laws.Combining all the laws into the law of gravitation does not express anything other than the simple concept itself and recognizes this concept as existing. The law of gravitation simply says that everything has a constant relationship with everything else difference.The understanding thinks that by means of this concept it has discovered a general law which expresses universal reality itself; but what it has discovered is in fact only the concept of law itself, although at the same time it can declare that all actual things are lawful in themselves. .The term gravitation is therefore of great importance insofar as it suffices against the thoughtless appearance, from which everything appears in the form of chance, and every determination assumes the independence of sensibility. sexual form.

So the law of gravitation or the pure concept is opposed to the special law. As long as this pure concept is recognized as the essence or the inner core of truth, the specific determination of specific laws still belongs to the phenomenal world or rather to sensuous beings. But the pure conception of a law goes beyond not only the law (which is in itself a special law as opposed to other special laws), but also goes beyond the law itself. The determinateness mentioned here is really itself only a disappearing moment, which can no longer appear here as a pure essence (Wesenheit), because it only appears here as a law as truth; but the law's The concept turns against the law itself.That is to say, in the law difference itself is directly recognized and included in the universal, so that the moments whose relation is that which the law is intended to express remain as distinct. Coherent and independently existing pure essence.But these parts of the difference in the law are at the same time particular aspects in themselves; the true meaning of the pure concept as the law of gravitation must be understood in such a way that the differences which exist in the law itself in this pure concept appear as absolute simplicity. to the inner world as mere unity; and this unity is the inner necessity of the law. 2.law and force The law thus appears in a twofold manner: on the one hand as a law, in which differences are shown as independent moments; It is not force that is forced back on itself, but force in general, or the conception of force, a gravitational force—a force that dissolves within itself the difference between what attracts and what is attracted.Thus, for example, pure electricity is a kind of force, but to express the difference of electricity belongs to the law: this difference is expressed as positive electricity and negative electricity.In the motion of falling objects, force is the simple factor, gravity, and the law of gravity is: the relationship between the volume of different objects in motion, the time spent and the space passed is the relationship between the square root and the square.Electricity itself does not contain distinctions, that is to say, it does not include in its essence the existence of both yang and yin; therefore it is often said that it has laws to exist in this way, or that it has This expresses its own characteristics.This quality is indeed the essential or unique quality of the force, in other words, it is necessary for the force.But necessity is here only an empty term: force must express itself doubly that way, because it must be that way.Of course, if yang electricity is set, then yin electricity itself must exist; because yang electricity only exists in relation to yin electricity, in other words, yang electricity contains the difference between itself and itself, just like yin electricity It also contains within itself the difference between itself and itself.However, the distinction between electricity and electricity is divided into these two aspects, and there is no necessity in itself.Electricity as a mere force is indifferent to its laws—that is, to its being positive and negative.If we call the former its concept and the latter its being, then its concept is indifferent to its being.It only has the latter quality, that is to say, it is not itself necessary for it.This indifference takes another form if we say that yin and yang are included in the definition of electricity, or that yin and yang are simply the concept and essence of electricity.For this means that electricity itself is its existence; but the necessity of its existence is not included in that definition; the existence of electricity, or because people have discovered it, is tantamount to saying that its existence is There is no necessity at all, or the existence of electricity is due to other forces, which is the same as saying that the necessity of its existence is an external necessity.However, since necessity has the determination of being-for-others, we return to the multiplicity of particular laws, which we have just left from in order to examine laws as laws.It is only with this law that we can compare it with its concept or necessity as a concept, which in all these forms has been shown to be an empty noun. The indifference between law and force, or concept and existence, has another way of expression besides the one mentioned above.For example, in the law of motion, the division of motion into time and space, or into distance and speed, is inevitable.Since the movement is only the connection of these moments, here the movement, the universal, is undoubtedly divided into different parts within itself.But now these parts: time and space or distance and velocity do not in themselves show that they are derived from a source; they are indifferent to each other; space can be conceived without time, time can be conceived without space, and At least distance can be conceived without speed—their size is also independent of each other, and since the relationship between them is not like that of yin and yang, affirmation and negation, they have no essential connection with each other.Here, the necessity of division into parts is certainly present, but there is no necessity among the parts themselves.The first kind of necessity, the necessity of division, is therefore only a fictitious false necessity.For motion is not represented as a simple thing or a pure essence, but as something already divided; time and space are treated as independent and self-existing parts of motion, or as the essence of their own existence, or as distance and speed. Seen as ways of being, or ways of appearing, one can still exist without the other, so that motion is seen only as a relation of their appearance, not as their essence.If motion is represented as a mere essence or force, motion is undoubtedly gravity, but gravity generally does not include these distinctions. 3.explain or explain In both cases, therefore, the difference is not a difference in itself.Either the universal and the force are indifferent to being divided into parts (these parts are the differences contained in the law), or the differences, the parts contained in the law, are indifferent between them.Though the understanding has the concept of this difference itself, and because of this the law is partly an inner world or something that exists in itself, yet it has in it at the same time the differences.As to why this difference is an inner difference, this is because the law is a mere force, or the law is a concept as a difference, and therefore a difference of concepts.But this distinction is at first only made by the understanding, not yet established in the thing itself. The necessity spoken of by the understanding is therefore only its own necessity, and the understanding makes this distinction only so that it can at the same time express it in words, and so that the difference is not a difference in the thing itself.This necessity, which exists only in words, is therefore merely an enumeration of the moments which constitute the whole process of necessity; these moments are indeed distinguished, but at the same time their differences are expressly declared not to be differences of things themselves, and thus It was immediately discarded again.This process is called interpretation.In this way, a law is declared established.The in-itself universal factor or ground, that is, force, of the law is distinguished from the law; but with regard to this difference, it is said that this difference does not make a difference, but that the ground is something whose nature is exactly the same as that of the law.A particular fact, such as lightning, is recognized as a general phenomenon, and this general phenomenon is declared to be the law of electricity: the interpretation thus reduces the law to force, and takes force as its essence.The nature of this force is then such that, when it expresses itself, the opposite electricity appears and disappears in each other, that is to say, the nature of the force is exactly the same as the law; no difference.The two sides of this difference are the pure and universal expression of force, or law and pure force; but both have the same content, the same nature; The difference is erased again. As pointed out above, in this tautological process the understanding maintains the static unity of its object, and this tautological process belongs only to the understanding itself and not to the object itself.The process is an explanation, but not only does it say nothing, but it clearly pretends to say something different from what has already been said, while in fact it says nothing but repeats the same thing .Through this process of explanation, nothing new happens in the thing itself, it is simply taken as a movement of the understanding.But in the process of this explanation we are now realizing what we did not recognize in the law, namely the absolute transformation itself; for this process, if examined carefully, is directly its own opposite.For it establishes a difference, which not only makes no difference to us, but itself cancels it.This is the same transformation as the alternation of forces shown above.In the alternation of forces there is a difference between the force capable of inducing and the force induced, between the force expressing itself and the force forced back into itself—but these differences do not exist in fact, and these differences themselves And thus at once cancel themselves again.Not only because there is a mere unity that no difference can be established, but because this process of explanation, though undoubtedly making a difference, is annulled because it is not a difference. —Thus in the course of this explanation, the transformations and changes which previously existed only in the phenomenal world outside the inner world now penetrate into the supersensible world itself.Yet our consciousness passes from the inner world as object to the other side, to the understanding, and discovers in the understanding the process of transformation. Ⅲ.The law of pure difference This transformation is thus not yet a transformation of the thing itself, but rather manifests itself as a pure transformation, since the content of each moment of transformation remains the same.But since the concepts of the understanding are the same as the inner core of things, for the understanding this transformation is the law of the inner world.The understanding then realizes that this is the law of the phenomenal world itself: that to establish a difference there is really no difference, in other words, that which is self-identical is also self-repelling, and it also realizes that in the phenomenal world there is no real difference. is non-existent and sublates itself, in other words, things that are not identical in themselves attract each other.The understanding perceives a second law, the content of which is the exact opposite of what was called the previous law, the law of unchanging, permanent, self-identical differences; , those who are not equal become equal.The concept requires the consciousness that has not yet reached the stage of thinking to combine the two laws and to be aware of their opposition.This second law is of course also a law, or an inner self-identical being, but it can also be said to be a non-identical self-identity, a permanence without permanence.In the alternation of forces, this law expresses itself in this absolute transition and pure transformation.That which is self-identical, the force, splits into its opposite, which first appears as an independent difference from its other, yet this difference of the two proves in fact to be no difference; for it is self-identical That is, that which repels itself, and therefore this repelled attracts itself in essence, because it is the same.The difference thus made, since there is no difference, therefore cancels itself.Here the difference is shown as the difference of the thing itself, or the absolute difference, and this difference of the thing itself is nothing but the self-identity which has itself repelled itself, so here the difference The concept only establishes an opposition which is not an opposition. By means of this principle the immediate imitation of the first supersensible world, the realm of static laws, the world of perception is reversed to its opposite.Laws are generally regarded as self-equivalent as are their differences.But now it is assumed that each is its own opposite; that which is equal to itself repels itself, and that which is not equal to itself is assumed to be equal to itself.In fact, only because of this property is difference internal or itself, for the identical is not identical in itself, and the nonidentical is identical in itself. —In this way, the second supersensible world is the reversed world, and since on the one hand it has already appeared in the first supersensible world, the second supersensible world is the reversed first The extrasensory world. The inner world is thus the completed phenomenal world.For the first supersensible world is only a constituent directly raised to the universal of the perceptual world; it has its necessary corresponding image in the perceptual world, and the perceptual world independently maintains the principle of transformation and change. ; the kingdom of the first law does not have this principle, but it maintains it as an upside-down world. Hence according to the law of this reversed world, that which is equal to itself in the first world is not equal to itself, and that which is not equal in the first world is also not equal to itself, Or it will become identical to itself.At a certain stage it will result that what is sweet according to the first world is sour in this upside-down world in itself, what is black in the former world is black in the second world. is white.As far as the magnet is concerned, according to the laws of the first world, it is the North Pole, and according to the other supersensible world in itself (that is, in the earth), it is the South Pole; and where that world is the South Pole, in this world it is Arctic.In the case of electricity, too, the pole of oxygen according to the law of the first world is the pole of hydrogen in the other supersensible world of essences; conversely, the pole of hydrogen in that world is the pole of oxygen in this world.In another sphere, for example, vengeance against an enemy is, according to the law of primitive simplicity, the highest satisfaction for the injured individual.But this law to him who does not treat me as an individual, shows him myself as a man on his feet, and disqualifies him as a man,—yet this law is for another world Inverted from the principle of the law, it has become its own opposite law, that is, from the destruction of others (revenge) for self-recovery to the self-destruction (punishment) of others.Now if this inversion of the process manifested in the punishment of crimes is made into a law, this law also belongs only to a world which has in opposition to it an inverted supersensible world in which Here, whatever was despised in the previous world is respected, and what was respected in the previous world is scorned.Punishment, according to the law of the former world, shames and destroys man; in its opposite world punishment is transformed into a pardoning grace which preserves his life and brings him glory. Apparently, this inverted world is the opposite of the previous one, because it considers the former world outside of it, and excludes the former world from itself, and treats it as an inverted world. The real world, because the former is a world of phenomena and the other is a world in itself, the existence of the former world exists for the other world, whereas the other world is a world for itself.So to use the above example again, whatever tastes sweet is really or intrinsically sour in things; In terms of inner or essential existence it would be the Antarctic.Whatever is shown as an oxygen pole in the electricity of the phenomenal world will be a hydrogen pole in the electricity of the non-phenomenal world.In other words, an act is a crime in the phenomenal world, but it can be a good act in the inner world (a bad act can also have good motives), and the punishment is only a punishment in the phenomenal world, and it itself may be in another world. A world can be a good thing to the criminal.But here there is no longer such an opposition as the two realities of inside and outside, of the phenomenal and the supersensible.Nor are the mutually exclusive differences divided again into two such entities, each bearing these differences, and endowing them with a separate and independent persistence, so that the understanding will again come out of the inner world and return to its former status.One aspect or substance would again be the world of perception, in which one of the two laws would operate, while the inner world opposed to it would be, like the former, just a world of sensibility, but in The world of ideas; this world is the unspecified, unseeable, heard, tasted sensuous world, but it is conceived as such a sensuous world.But in fact if that posited world is a perceptual world, and its in-itself world, as its own inversion or opposite, is likewise a conceived perceptual world, then the sour will be the sweet. The thing-in-itself; the black would be the thing-in-itself of the white, and would be truly black; the north pole would be the thing-in-itself of the south pole, and would be the north pole appearing in the same needle; the oxygen pole, the hydrogen pole, would be the thing-in-itself; The thing-in-itself is just the existing oxygen pole of the same chemical stack.But the actual crime has its reversed side and its own nature as a possibility in the motive itself, but not in a good motive; for the truth of the motive is only in the act itself.According to its content, however, crime returns to itself or to its opposite or reversed side in actual punishment.Here the actuality of the law against it, the crime against the law, is mediated.Lastly, real punishment has in it a reality opposite to it in the sense that it is a realization of the law by which the law's activity of punishing crimes supersedes it. itself, and the law in effect becomes static and effective law again, and the activity of the individual against the law and the activity of the law to punish the individual disappear.