Chapter 18 (a) Observation of Nature II.observation of organic matter

1.General provisions An object is organic if it has in itself the process of conceptual unity.Organic matter is, so to speak, an absolute solution in which the determinateness by which an object becomes only for him dissolves completely.If, therefore, inorganic matter has determinateness as its essence, and therefore forms the completeness of the conceptual moment only together with something else, and therefore destroys itself as soon as it enters into motion, in organic matter, on the contrary, everything that makes it a The open determinations that exist for others are all connected under the unity of the organic unity; and any determination that freely relates to other things is not an essential determination; It promotes itself in the relationship with external objects.

(1) Organic matter and natural elements According to the above stipulations, it can be seen that the two aspects of law that rational instinct observes here are, first of all, the two aspects of organic nature and inorganic nature that are related to each other.Inorganic nature, in contrast to the unitary conception of organic nature, is characterized by the free and undisciplined determinations of which individual nature dissolves itself in it and at the same time separates itself according to their causal connections into Those determinations that exist for themselves.Air, water, soil, region, and climate are such general elements that constitute the undetermined, single essence of the individual, and in which the individual at the same time returns to himself.Neither individuals nor elements are entirely in and for themselves; although they appear to be freely opposed to each other when viewed, they at the same time appear in independent freedom to be essentially related to each other; There is an essential relationship, but its dominant situation is still independent and independent of each other, and this kind of irrelevant situation is only partially turned into abstraction.

The law observed here is therefore the relation of the natural element to the formation of the organic matter, which sometimes places the natural element against itself against itself, and at other times presents the natural element in its own organic reflection or in the organic structure.But laws like this, for example, animals in the air have the nature of birds, animals in the water have the nature of fish, animals in the Arctic circle have thick hair, etc., laws like this all have a kind of impoverishment. The poverty of species is very disproportionate to the diversity of organic matter.Let us not say that organic matter is free, able to evade these rules, freely assumes its form, thereby making exceptions here and there to these laws or rules--whatever one calls them--; It is also a very superficial determination for the animals that come under these laws, so superficial that even the term "necessity of law" cannot be anything but superficial, or merely denote the effect of natural elements on organic matter. have a huge impact; and we simply don't know what will and won't have that impact.Therefore, such a relation as that between organic matter and natural elements cannot in fact be called a law, on the one hand because such a relation, as mentioned above, by no means exhausts the relation of organic matter in its content. All, but on the other hand, also because the two moments of this relation are themselves independent of each other and therefore do not express necessity.The acidic concept contains the basic concept, and the positive concept contains the negative concept, but the thick fur and the North Pole, the body structure of fish and water, the body structure of birds and air, regardless of the two ends of the link. How often do they appear together? After all, the concept of the North Pole does not contain the concept of thick fur, the concept of sea water does not contain the concept of the body structure of fish, and the concept of air does not contain the concept of the body structure of birds.Because both parties to the relationship retain this freedom, there are land animals that have the essential characteristics of birds in the air or fish in water.Since inevitability cannot be understood as a necessary relationship inherent in things, it no longer has a perceptual real existence, and can no longer be observed according to reality, on the contrary, it has left reality.Since it does not exist in the real thing itself, it becomes a relationship outside the relationship, rather it is a relationship directly opposite to the nature of the law. This relationship is what is usually called a purposive relationship.It is a thought completely freed from necessity, a thought that rises above it and soars above it for itself.

(2) The concept of purpose understood by rational instinct If the relationship of organic matter to natural elements mentioned above does not express the essence of organic matter, on the contrary, the essence of organic matter can be said to be contained in the concept of purpose.It is true that, according to the observing consciousness, the concept of purpose is not the essence of the organic matter itself, but is outside the organic matter, and is therefore only an external, teleological relationship of the kind mentioned above.But according to the above definition of organic matter, the organic matter is in fact the very end of reality itself, since it maintains itself in its relation to other things, it is precisely such a natural thing: In this kind of natural things, it is natural to reflect on itself through concepts, and the links of cause and effect, action and endurance, etc. decomposed from inevitability are also integrated here, so what appears here is not just On the contrary, since the result is back on itself, the result, or the last, that is, the first, is the cause of the movement, the purpose it realizes.Organic matter does not produce anything, it just maintains itself, or in other words, what it produces is both produced and already existing.

We must discuss this determination further in detail, seeing what it is in itself and what it is for rational instinct, in order to understand how rational instinct finds itself in this determination and does not recognize itself in what it finds. . Since the concept of end has been reached by the observing reason, it is both a concept conscious of reason and a real thing which is presented to reason, and not only an external relation of the real thing, but also a real thing. its inner nature. This actual thing is an end in itself, and therefore it is related to the concept according to the purpose, that is to say, its relation to the concept is an accidental relationship, a relationship according to what is immediately between the two parties; and What are the two sides directly?They are independent of each other.But the nature of their relation is quite different from what it appears to be, and their action or effect has another meaning than that directly seen by the sense perceptions;

Necessity is hidden in the course of development, and only emerges at the end, but in this way, precisely this end, it shows that inevitability was also once the beginning.Why does the end show itself to be the beginning?This is because the change caused by action does not produce anything different from the original.Or, if we begin from the beginning, then the beginning only returns to itself at the end or in the result of its action; As a starting point, it already returns to itself, or in other words, it is in itself and for itself.It thus reaches nothing but itself through the movement of its actions; and it reaches only itself, that is to say, it feels itself, which is its self-sense.In this way, there is indeed a difference between what it is and what it is after, but this is only an illusion of difference, so that it can be said to be a concept in itself.

But self-consciousness arises in the same way: it differentiates itself from itself without producing any distinction at the same time.What self-consciousness finds in looking at organic matter is therefore nothing but this (Wesen), which finds itself a thing, a life, and yet establishes a relationship between itself and what it finds. The difference is not the difference.Just as the animal instinct, to seek food and devour it, produces nothing else but itself, so the rational instinct finds only itself in its search.But the animal ends with self-sensitivity, and rational instinct is at the same time self-consciousness; but since rational instinct is nothing but instinct, it is placed aside and opposed to consciousness.Because of this opposition, the satisfaction of the rational instinct is divided in two. The rational instinct both discovers itself, that is, its end, and this end as a thing; Second, this purpose is objective at the same time as a purpose, so, in the view of rational instinct, the purpose does not fall in its consciousness, but in another kind of understanding.

If we examine it carefully, we shall find that the determination that it is an end in itself also exists in the concept of a thing.For a thing maintains itself, which means at the same time that its nature consists in concealing necessity and making it appear as a contingent relation; It presents itself as an indifferent contingent of inevitability; the thing presents itself as that whose conceptions reside outside its being.In the same way reason must regard necessity, its own concept, as something outside of itself, and thus as a thing, as a thing of which reason is to the thing, and to which the thing is to Reason is altogether indifferent to the conception of itself.In this existence or indifference, reason, as instinct, continues to stagnate, and in the eyes of rational instinct, the thing that represents the concept is always an other of the concept, and the concept is always an other of the thing.For reason, therefore, the organic is an end in itself or in itself only because the necessity implicit in the action of the organic, since the acting organic presents itself as an indifferent being-for-itself. falls outside the organic matter itself. —But since this organism as an end in itself cannot appear otherwise than as an organism, it is an end in itself, a sensuous phenomenon that appears, and does not observed as a phenomenon.When observed, the organism manifests itself as a being that maintains itself, returns to itself, and returns to itself.But in this being, the observing consciousness does not see the concept of purpose, or it does not know that it is not in some understanding elsewhere but exists here as a thing.Observing consciousness distinguishes the concept of end on the one hand from being-for-itself and self-retaining on the other, making a distinction which is not a distinction.The observing consciousness does not know that this is not a distinction, but instead finds, on the one hand, an action which is indifferent or only incidental to its result, and, on the other hand, a unity which unites the action and its result. Therefore, from the point of view of consciousness, the former action and the latter purpose have nothing to do with each other and are not the same thing at all.

(3) Actions of organisms and their intrinsic and extrinsic aspects From this point of view, what belongs to the organism itself is the action between its beginning and end, because this action itself has an individual character.But purposive action should not be said to be organic if it is of a universal nature, and the agent and the result of the action are identical.But the individual action, which is only a means, is determined, by virtue of its individual character, by a quite individual or contingent necessity.The action of an organic being, in order to preserve itself as an individual or a species, is therefore completely irregular in its immediate content, because in this action there are no universals, no concepts.In this way, the action of an organic being is simply an action without content in itself; and this action would be inferior to that of a machine, since the machine has a purpose, and the action of the machine therefore has a certain content. .If it is thus devoid of universality, it is an activity that belongs only to a being that exists, that is to say, it is an activity that is not simultaneously reflected in itself like an acidic or alkaline action; Such content-empty action cannot escape from its immediate actual existence (or subsistence), cannot sublate what tends to disappear in the relationship of opposites and yet maintain itself.But the being that takes place the action we are here discussing is a thing that can hold itself in its opposite relation to its opposite.The activity itself is nothing but the pure insubstantial form of the being-for-itself of this thing, and the substance of this activity is not only the particular being but the universal, so that the substance or purpose of this activity is not outside itself. ; it is an activity that returns to itself in itself, rather than being led back to itself by something foreign.

But this unity of universality and activity is beyond the comprehension of this observing consciousness, since this unity is essentially the inner movement of organic matter and can only be understood as concepts; that which exists and persists; and since the organic whole does not in its nature contain such persistent and unchanging moments, and does not admit of finding them within itself, when consciousness observes, it Transforms the opposition of the universal and the active into one that conforms to its own point of view. The organic matter that appears to the observing consciousness thus becomes a relation or an opposition between two existing and fixed moments, the two opposites appearing formally as if they had already appeared in the observing consciousness. They are before us, and in their content they represent the opposition between the concept of purpose and reality in organic matter; but since the concept itself has been eliminated here, the opposition between the concept of purpose and reality they represent is only Vague and superficial, for here thought has been reduced to appearance.The concept of end, therefore, we have here refers to the inner part of things; and reality refers to the outer part of things; and both constitute the determination that the outer part is the expression of the inner part.

If we examine carefully the inner and outer parts of things and their interrelationships, we find that the two aspects of the law are no longer what they were in the previous law. First, they were independent things in the previous law. , each appearing as a particular object, and next, where the universal or universal exists somewhere other than what exists.On the contrary, the inseparable whole of organic matter is inner and outer content, the same basis of both.The opposition here is therefore only a formal opposition.Its two real opposites both have the same in-itself as its essence, but at the same time, because the inner and outer are two opposite realities, they each appear as a different existence in observation, so in the eyes of the observing consciousness They seem to each have their own unique content.But since this exclusive content is the same substance or organic unity, it can in fact only be a different form of the same substance or organic unity; This rule is implied. —This quality of the relation of opposites, the independence of different things from each other, and the unity in this independence which makes them disappear, we have also seen in the discussion of the concept of end. 2.form of organic matter (1) Organic attributes and organic systems We should now proceed to see what kind of existence the inner and the outer have.The interior itself, though it is the inner aspect of things, must also have an apparent being and a form, just as the exterior itself has an exterior being and a form, since it is presented to the observer as an object, or even as something that exists. of. The organic substance as the inner substance is the single soul, the pure idea of ​​purpose or universal, which, even when it is divided into different elements, retains its universal fluidity, so that in its being it appears as The action or movement of reality that tends to disappear.On the other hand, in contrast to the inner being as such, the outer substance exists in the static being of the organic.The law expressing the relation of this interior to this exterior, whose content is embodied, on the one hand, in the universal moment or single essential element, and, on the other hand, in the realized essential element or figure, belongs to the The so-called single organic properties of the former class,--let us call them that--are receptivity, excitability, and regeneration.But these properties, at least the first two or two of them, do not seem to belong to all organic matter, but only to animal organic matter.For in fact vegetable organic matter represents only the conception of a simple organic whose moments have not yet been fully developed; The kind of organic matter that has fully developed these links. As for the moments themselves, they all arise directly from the concept of their own purpose.For what qualia generally signifies is the simple concept of organic self-reflection, or rather, the universal fluidity of this concept.What excitability signifies is the simultaneous organic elasticity of reaction in self-reflection and the actualization that is the opposite of the first quiet self-existence.It is in this actualization that the abstract being-for-itself becomes a being-for-him.And regeneration is the act or activity of this entire organic being reflected in itself, as its own purpose or species, by which the individual comes out of itself in order to produce its organic part, Or iteratively generate entire individuals.In the sense of self-preservation in general, reproducibility signifies the formal concept or qualia of organic matter.But really it is the organic concept of reality, or the whole, which returns to itself either as an individual by the generation of its own individual parts, or as a species by the generation of the whole individual. itself. These organic elements, in another sense, that is, when they are external elements, are the forms they embody; And what is presented; for example, the sensitivity is equivalent to the nervous system, the excitability is equivalent to the muscular system, and the regeneration is equivalent to the visceral system of individual preservation and species preservation. From what has been said above, it can be seen that the law concerning the relationship of the links of organic matter, which is unique to organic matter, is concerned with the double meaning of these links. In one sense, a link is a part of an organic body, and in the other sense. The next link is the universal fluid determination that prevails in all the above-mentioned systems.Thus, in expressing such laws, for example, a certain susceptibility as a moment of the whole organism, it may be related to expressing itself in a definitely formed nervous system, perhaps in the regeneration of some individual organic part or in the regeneration of the whole organism. Breeding, and so on.Both aspects of such a law are observable.The so-called external, according to its concept, is an existence for others; for example, taking qualia as an example, its direct realization is the nervous system capable of feeling; but qualia as a universal quality or attribute, it also There is also an external aspect, which is likewise an object of observation.The inner side of organic matter also has its own outer side, which is different from the whole outer side of organic matter. The two aspects of an organic law can indeed be observed according to the above statement, but the law expressing the relationship between the two aspects is beyond the reach of observation; the reason why an organic law cannot be observed is not because the observation consciousness is too short-sighted, and the law cannot be based on experience but only on the basis of ideas, etc.; because such a law, since it is a real thing, seems to be actually present in reality; on the contrary, the reason why this law can be carried out Observation is due to the fact that the thought of such laws shows itself to have no truth at all. (2) All links in the internal aspect are interrelated It was said before that if the universal organic property transforms itself into a thing in an organic system and constitutes in it a reflection of itself, so that it appears on the one hand as a universal moment and on the other as a concrete thing, And the two are essentially the same thing, so in this case, the relationship between the two is a law. But besides this, the inner aspect itself is also a multifaceted relation, so that first of all a thought takes place here, as if the general organic activity or the relation of attributes to one another could also be called a law.Whether such a law is possible must depend on the nature of the property.But such a property, since it is a universal fluidity, does not, on the one hand, necessarily preserve the particular differences in which it constitutes organic bodies in the manner of things; Apart from the nervous system, it prevails in all the systems of organic matter; on the other hand, such properties as receptivity are universal moments, which are in essence inseparable and inseparable from excitability and regeneration.For qualia, being self-reflection, already contains within itself the reaction.Mere reflection on itself is a passive dead being, not a receptivity; likewise, an action or reaction without self-reflection is not an excitability.The unity of reflection in action or reaction and action or reaction in reflection, which constitutes organic matter, has exactly the same meaning as its reproducibility.From this it follows that in every mode of reality there must be an equal amount of sensibility and excitability—for we first consider the relation of sensibility and excitability to each other—and that any organic phenomenon is equally possible according to Either attribute is grasped, prescribed, or if we prefer to say so, explained.The same reality that one person considers to be highly receptive, another person may reasonably consider to be highly agitated, and an equally highly agitated one at that.If we call them factors, and if this is not a meaningless phrase, it is tantamount to saying that they are all moments of the concept, and that the real object of which the concept is its essence contains both of them in the same way. Within itself, so an object is determined to be sensitive on the one hand, it can likewise be excitable on the other hand. If there is a difference between susceptibility and excitability, and such a distinction is necessary, then their difference is a conceptual one, and their opposition is a qualitative one.But apart from this real difference, they can also be regarded as different from each other from another point of view, that is to say, as beings, they are also different from each other for thought, for example, they may be aspects of laws; but The difference they thus express is a quantitative difference.Their unique, qualitative opposition then enters into quantity, whereby there arises a law such as: "Responsibility and excitability are inversely proportional to each other in magnitude, so that when one increases the other decreases," or, for greater clarity, Directly speaking with the component itself as the content: "As the largeness of something increases, its smallness decreases." ——However, if this law is added with a certain content, it becomes, for example, such a law: the smaller the filling of a hole, the larger the area of ​​the hole, then this inverse ratio can also be turned into a direct ratio, such as this Say: the size of the hole increases in direct proportion to the quantity of things dug out;——this is a tautological proposition, which can be said in direct proportion or inverse proportion, and the result is only that if a quantity increases by this quantity Just increase.Holes are qualitatively opposite to stuffing or digging out of holes, but the actual content and specific size of the two are the same thing, and the big increase and small decrease are also the same thing, so they have nothing to do with each other. The opposition of meanings becomes a tautology.Similarly, the two organic links mentioned above are also inseparable in terms of their actual content and the specific quantity represented by the actual content; when one decreases, the other decreases, and when the one increases, the other increases, because the one Therefore, the meaning is simply due to the existence of the other; or it can be further said that it is irrelevant to regard an organic phenomenon as receptivity or as excitability. So also: as we say that the increase of the area of ​​a hole is the increase of its emptiness or its excavation, it is equally indifferent.Or, to take another number as an example, for example, three, whether it is positive three or negative three, three is still the same size, if I increase three to four, then whether positive or negative becomes four,—this is just as It is the same case that the south pole of a magnetic field is exactly as strong as its north pole, or that a positive electricity is exactly as strong as its negative electricity, or that an acidity is exactly as strong as its corresponding basicity. ——A quantity like the number three mentioned above, or a magnetic field, etc., is an organic reality, which can increase or decrease. It is the same as strengthening with a magnetic field or a current. —that it is impossible for the two to differ from each other in connotation and denotation, that on the one hand it is impossible to decrease in denotation and increase in connotation and, on the other hand, to decrease in connotation and increase in denotation. Everything comes out of the same empty and unreal antithetical concept; the real intension is always as great as the extension, and vice versa. The laws thus established, as explained above, produce the situation that at first sensibility and excitability constitute an organic opposition with a definite content; But then this content is lost, and the opposition becomes a formal opposition on the increase and decrease of quantity or different connotations and extensions. —This opposition no longer has anything to do with the sensitive and excitable natures and therefore no longer expresses them. Therefore, the laws thus established are not connected with organic links, and can be applied anywhere and anything at will. The reason for this empty game is fundamentally due to ignorance of the logical nature of these opposites. Finally, if the law is not established by the receptivity and the excitability, but the relationship between the regeneration and the receptivity or the excitability is connected, can the law be established?We think that this cannot be said at all, because reproduction and these two moments are not opposed to each other as they are to each other, and since the establishment of this law is based on opposition, even the illusion that it seems possible to try to establish Nor does it exist. The difference of organic matter contained in the law just discussed above is the difference expressed by the conceptual link of organic matter, so this law should really be said to be a transcendental law.But this essentially contains the idea that the differences in conceptual links also have different aspects that are presented externally, and the consciousness that can only engage in observation must observe the external aspects of these differences.The reality of organic matter must also have the same opposition expressed in its conception, which can be defined as the opposition of excitability and sensibility, or can appear as the opposition of both of them and reproduction. — By the external aspect we speak of here in discussing the moment of the organic concept, we mean the immediate external aspect of the organic inner self, not the whole exterior, which is the image of the organic, which It will be examined later in connection with the internal. But if we take the opposition of the external aspect of the conceptual link as the opposite of the link, then receptivity, excitability, and reproducibility are reduced to common attributes, becoming irrelevant universalities such as specific gravity, color, and hardness.In this sense it can of course be observed that one organism is more sensitive or excitable or regenerative than another, and that the receptivity, etc. One class of organisms behaves differently to a stimulus than another class of organisms to it, e.g. horses behave differently to oats than to hay, and dogs behave differently to both; this difference can be observed, Just as it is observable that one body is harder than another, etc. —However, such sensuous attributes as hardness, color, and the sensation to oats, the excitability [response] to a heavy burden, or the reproductive power of how many and what kind of offspring can be produced, etc., if they are connected By comparing and observing, we must know that these properties and phenomena are incompatible with laws in nature.Because of their perceptual existence, it shows that they exist completely independently of each other, and what they express is rather the freedom of nature from the fetters of concepts, rather than the unity of a relationship, and what they play with is rather The quantitative alignment of conceptual moments with chance rather than the rational observation of the moments themselves. (3) The relationship between internal and external aspects It is only on the other hand that the simple moments of the organic concept are compared with the moments of the organic form, and only in accordance with this aspect, can the true law be established, that the true outer is the expression of the inner. —But since those simple moments are properties of a flow that permeates everywhere, they do not have a differentiated, real representation in organic bodies, what may be called an individual system.Moreover, if the idea of ​​organic matter can really be expressed by the three moments mentioned above, because they are not fixed things, but only concepts and moments of motion, the reverse is the case, and the form of organic matter cannot be relied on. To grasp the three fixed systems decomposed by anatomy.And although these systems are said to have been discovered in fact, and have acquired their legitimacy through actual discovery, we must at the same time remember that anatomy does not exemplify these three systems alone, but is more numerous than three. There are many more. —And even apart from this point, the sensory system in general is quite different from the so-called nervous system, the excitatory system from the muscular system, and the reproductive system from the internal reproductive organs.Organic matter is understood in terms of its morphological system in terms of its abstract dead existence; in this way its moments are anatomical and dead bodies.In such a morphological system, the organic moments have rather ceased to exist, since they are no longer processes.The existence of organic matter is, in essence, universal or reflected in itself, so that neither its whole existence nor its individual moments can be a fixed anatomical system, but what they actually express outside is only prevailing in A movement in the parts of a form in which what is severed and fixed as individual systems appears as moments of fluidity in nature; not, therefore, the reality found in anatomy but as movement The reality of the process can be said to be their real existence; in fact, the anatomical parts have meaning only in this movement process. It follows that the internal moments of organic matter cannot themselves be aspects of a law of being, since in such a law they could each be expressed as an actual existence, distinct from each other and therefore irreversible. name thing.In addition, we have also seen that these links placed on the one hand cannot find their own expression in a certain fixed system on the other, because the fixed system is not only not the expression of the internal links, but also has no organic structure at all. truthfulness.We can therefore say that the essence of organicity requires that the organic link be a process of popular movement, in other words, something that is universal in reality, just as the organic thing itself is universal or universal, and it does not attempt to give it to an isolated thing. Universals (or universals) find a fixed image. 3.Thoughts on Organics (1) Organic unity 这样一来，在有机物里规律可以说根本不能设想了，因为规律想把对立理解和表述为两个静止方面的对立，并作为静止的对立面的相互关系来理解和表述它们的规定性。构成规律的两个相应方面，内在和外在，即，表现于历程中的普遍性和静止的有机形体的各个部分，如果这样分裂开来单独看待，就根本丧失了它们的有机意义。而规律观念的根据却正在于规律的双方各自有一个互不相干的持存，而同时又有彼此相应的关系，所以它们都有一种双重规定性。有机物的每一面，实际上可以说本身就是一切规定都消溶于其中的那种简单的普遍性，同时又是这个规定性消溶的运动过程。 如果我们看出这种规律与以前各式规律的差别，那末这种规律的性质就完全显露出来了。让我们回顾一下知觉过程和在知觉中进行自我反映从而规定其对象的知性过程。我们曾看到，知性不以存在于其对象中的普遍与个别、本质与外表等等抽象规定的关系为对象，知性自身是从一个规定到另一个规定的过渡。而这种过渡本身对知性来说并不成为对象性的东西。与此相反，这里所说的有机物的统一性，或者确切些说，那些对立物的关系，本身就是对象；而这种关系乃是纯粹的过渡。当这种过渡在其单一性中时，它直接就是普遍性；而当普遍性在规律所要表达的差别中时，那个过渡的环节就成了现在这种意识的普遍对象，而表示过渡的规律就叫做外在是内在的表现。知性在这里已把握到规律思想本身了，因为在此以前，知性只是一般地在寻找规律，浮现在知性面前的是作为一定内容的规律环节，而不是规律这个思想。——就内容来说，此处所说的规律，不应该是静止地把存在着的差别接纳于普遍性的形式中而已，而应该在这种差别里也直接掌握概念的不停活动，从而同时占有双方关系的必然性。然而正因为对象、有机统一体，直接联合着存在与静止的存在的无限扬弃或绝对否定，并且因为本质上环节都是纯粹的过渡，所以根本就找不出象规律所需要的那种存在着的方面。 （2）规律的扬弃 为了取得这样的方面，知性必须立足于有机关系的另一环节上，即必须根据有机物是自身反映了的存在这一事实。但是这种存在已完全反映到了自身，以致它连一点与他物相对的自己的规定性都没剩余了。直接的感性存在已与规定性本身直接地合而为一，因而其自身已经成了一种质的差别，如蓝与红，酸与碱等等。但返回到自身了的有机存在却是与他物完全漠不相干的、它的实际存在乃是简单的普遍性，观察不出它有任何持存不变的感性差别，换句话说，只能看到它的本质规定性是存在着的规定性的变动不居。因此，当差别表明自己为一存在着的差别时，它恰好表明了它是一种漠不相干的差别即数量〔或分量〕上的差别。 而在这里，概念被消除了，必然性也消失了。——但如果我们把这种漠不相干的存在的内容，感性规定的变动与更替，通统归结于一个有机规定的单一性中，那末这就等于同时说，内容恰恰是没有这种规定性——直接属性的规定性，而质也就如上所述只好落入数量了。 虽然被理解为有机规定性的客观对象在其自身中含有概念，因而与知性的对象有所不同，因为知性在理解它的规律内容时所采取的方式是单纯的知觉，但是，这种把客观对象理解为有机规定的理解方式，最终也还是完全倒退到知性的那种单纯的知觉原则和方式上去了，因为这样被理解的东西被应用为规律的环节了，而这样一来，被理解的东西就变成了一种固定的规定性，一种直接的属性或一种持存不变的现象，从而进一步被接纳于数量的规定之中，于是概念的本性就被压抑了。——因此从一个单纯地被知觉的东西换成一个已反映于自身的东西，从一个单纯的感性的规定性换成一个有机的规定性，这样的变换，也就重新丧失意义了，因为，知性还没有把规律扬弃掉。 为了用几个例子将这种变换加以比较，比如说我们可以把在知觉看来是一种具有强大肌肉的动物规定为一种具有高度激动力的动物有机物，或者把在知觉看来是一种高度微弱的状态规定为一种具有高度感受力的状态，或如果我们愿意的话，还可以把它规定为一种异乎寻常的激情，并且确切地规定之为感受力向更高强度的一种提高，一种"加方"或"升幂"（这个说法为的是不把感性的东西转译为概念而转译为一种条顿拉丁文）。说动物具有强大肌肉，也可以由知性改说为动物具有一种强大的肌肉力，同样，高度的微弱也可以改说为一种渺小的力。用激动力来进行规定比以力来进行规定优越，因为力只表示无规定的自身反映，而激动力则表示有规定的自身反映，肌肉所独有的力正就是激动力；而激动力这一规定性也比强大肌肉之作为规定性较为优越，因为在激动力里，如同在力里一样同时已经包含有自身反映了。同样的，微弱或渺小的力以及有机的被动性等等则都是感受力的一种特殊的或有规定的表示方式。但是，如果这个感受力这样自为地规定和确定了，并与数量的规定结合起来，成为较大的或较小的感受力，正如较大的或较小的激动力那样，则这样的感受力或激动力又完全降低为感性因素变为一种普通形式的特质或属性，它们的关系就不是概念，而是数量，而对立关系既然陷入于数量，就变成一种无思想的差别了。如果说，在力、强、弱这类名词里本来就没有无规定性，可是现在较高的或较低的感觉力和激动力的相互对立，以及它们的互相消长，同样不是空虚无规定的玩艺。较强的或较弱的感觉力和激动力，正如强与弱之为感性的无思想的规定那样，也是一种无思想地理解了并同样无思想地陈述了的感性现象。出而替换那些非概念性的名词的，不是概念，而是以规定充实了自己的强和弱，强和弱用以充实自己的规定，就其本身而言是以概念为根据并以概念为内容的，但它已完全丧失了它的这个原始性质。——这种内容是以简单性和直接性的形式被当作规律的一个方面的，而这样的一些规定性，其差别是由数量构成的；由于简单性和直接性的缘故，同时又由于数量的缘故，原来作为概念而存在着并被当作概念看待的东西，就保留着感性知觉的方式而距离〔理性〕认识很远，就象以力的强弱或以直接的感性特质来进行规定之远远不是认识那样。 （3）整个有机物，它的自由与规定性 现在有待于考察的还有有机物的外在自己本身是怎样的东西以及这个外在的内外两面怎样地彼此对立的问题；外在有内外对立，正如我们前此已经考察过的内在之有自己的内外关系一样。 就其本身来看，外在就是有机的一般形态，就是将自己变成存在原素之一部分的那个生命系统，而本质上同时也可以说就是有机物的为他存在，或在其自为存在中的对象性本质。——这个外在首先是作为它的外在的无机物而出现的。 如果从一个规律的关系上考察，如上所述，这种无机物并不构成一个规律的方面以与有机本质相对立，因为有机物既是绝对自为的，同时又与无机物保有一种普遍的和自由的关系。 但如果就有机形态本身来详细规定这两方面的关系，则我们看到，有机物的形态一方面是与无机物相对立的，而另一方面又是自为的反映于其自身的。现实的有机物乃是一个中项，它将生命的自为存在与一般的外在或自在存在结合在一起。——但自为存在这一端是内在亦即无限的单一，它使形态的环节自身从它们的持存中亦即从环节与外在的联系中返回于它自身，同时自为存在这一端是无内容的东西，它在形态中取得它自己的内容并在其中表现为形态的运动过程。 在这个极端里，亦即在简单的否定性或纯粹的个别性里，有机物是绝对自由的，由于它有绝对自由，它才自觉安全，而与为他存在和形态环节的规定性各不相干。这种自由同时也是环节自身的自由，有此自由，环节才有表现和被理解为客观存在着的东西的可能性；而且在这个自由中，环节与环节也就各自独立互不相干，如同它们之对待外在那样，因为这种自由的单一性就是存在，因而就是它们的单一的实体。不论形态或为他存在会怎样地变化多端，这个概念或这个纯粹的自由乃是一个而且是同一个生命；对这个生命之激流而言，究竟它所推动的是那一种水磨，那是完全不相干的事。 —— 现在我们首先必须注意，这个概念在此地不能被理解为过程或有机环节的发展，象在以前讨论有机物的内在时所理解的那样，我们要把它理解为单一的内在，这个单一内在就是与现实的生动的东西相对待的那个纯粹普遍的方面，或者说，我们要把它理解为有机形态的客观存在着的肢体之所赖以持存的原素，因为我们在此处所讨论的是有机物的形态，对有机形态而言，生命的本质就是持续存在的单一性。其次，必须注意为他存在，或现实形态的规定性，当它被接纳到这个单纯的普遍性中亦即它的本质中时，它同样是一个单纯的普遍的非感性的规定性，这样的规定性可以说就是数。——数是有机形态的中项，它结合着无规定的生命和现实具体的生命，象前者一样的单纯又象后者一样的有规定。在整个有机物的内在里表现为数的这个方面，整个有机物的外在就必然会按照这里的方式表现为各式各样的现实，如生活方式，如颜色等等，总之，就必然表现为生命现象中所展示出来的全部差别。 如果我们比较整个有机物的两大方面的内在方面，有机物的一大方面是内在，另一大方面是外在，而内在与外在自身又各有一个内在方面与外在方面，我们就看到，内在的内在方面是活动不已的抽象，亦即概念，而外在的内在方面则是持存不变的普遍性和这普遍性里的持存不变的规定性，亦即数。因此如果说前者〔内在的内在方面〕，由于有概念在它那里发展着它的环节，好象环节之间的关系具有必然性，因而幻想着要去建立规律，那么后者〔外在的内在方面〕，由于数是它的规律的一个方面的规定性，就立即放弃这种想法。因为数恰恰是一种完全不动的、僵死的、漠不相干的规定性，在这里，一切运动和关系都已消灭，它已拆断了它通往情欲的生动表现、具体生活、和其他一切感性现实的桥梁。