Given something, and up starts an other to us: we know that there is not something only, but an other as well. In such circumstances, where the finite is on this side, and the infinite on that-this world as the finite and the other world as the infinite-an equal dignity of permanence and independence is ascribed to finite and to infinite. In doing so, science has come closer to sensuous conception, at the cost of losing the precision of thought. Dualism, in putting an insuperable opposition between finite and infinite, fails to note the simple circumstance that the infinite is thereby only one of two, and is reduced to a particular, to which the finite forms the other particular. This unit, being without distinction in itself, thus excludes the other from itself. Being must necessarily be the first category because, without being, nothing else could exist. In all other cases of difference there is some common point which comprehends both things. These (a) have in the first place passed over quality into quantity (§ 98), and quantity into quality (§ 105), and thus are both shown up as negations. Posted by Hegel and the Zeitgeist | thelycaeum on 05/25/2014 at 2:53 pm, […] have written previously of Hegel’s dialectical view of history. We lay down a limit: then we pass it: next we have a limit once more, and so on for ever. The qualitative character, which in the One or unit has reached the extreme point of its characterisation, has thus passed over into determinateness (quality) suppressed, i.e. What the objector really means by comprehension — by a notion — is more than his language properly implies: he wants a richer and more complex state of mind, a pictorial conception which will propound the notion as a concrete case and one more familiar to the ordinary operations of thought. The distinction between Being and Nought is, in the first place, only implicit, and not yet actually made: they only ought to be distinguished. At around the same time, Goethe was developing his colour theories in the Farbenlehre of 1810, and introduced similar principles of combination and complementation, symbolising, for Goethe, "the primordial relations which belong both to nature and vision". As we next proceed to the study of inorganic nature, measure retires, as it were, into the background; at least we often find the quantitative and qualitative characteristics showing indifference to each other. Descartes’ golden rule, Hegel moves from the simplest to the most complex. According to Hegel reality progresses through a triad of phases (that can be referred to as […], Posted by Auguste Comte and positivism | thelycaeum on 06/15/2014 at 6:26 pm, […] Hegel and Rousseau, Comte took a tripartite view of the development of society. This further determination, or specialisation, is at once a forth-putting and in that way a disengaging of the notion implicit in being; and at the same time the withdrawing of being inwards, its sinking deeper into itself. Or, if we reject reality, as implying a reflection, we get a more immediate or unreflected statement of the same thing, when Jacobi says that the God of Spinoza is the principium of being in all existence. The unreflecting observer supposes that determinate things are merely positive, and pins them down under the form of being. Comte called the first […], Posted by Karl Marx and historical materialism | thelycaeum on 07/23/2014 at 9:29 pm, […] The potency of Marx finds its genesis in the ambiguity of Hegel. The same phenomenon is presented by the different degrees in the oxidation of metals. 'The being of the determinations is no longer simply affirmative as in the entire sphere of being, but is now a sheer positedness, the determinations having the fixed character and significance of being related to their unity'; 'Sie sind statt Seiender wie in der ganzen Sphare des Seins nunmehr schlechthin nur als Gesetzte, schlechthin mit der Bestimmung und Bedeutung, auf ihre Einheit'. If we look, e.g. The opposition between the two factors seems to have vanished; it is only implied in the unity, it is not explicitly put in it. Being itself and the special sub-categories of it which follow, as well as those of logic in general, may be looked upon as definitions of the Absolute, or metaphysical definitions of God: at least the first and third category in every triad may — the first, where the thought-form of the triad is formulated in its simplicity, and the third, being the return from differentiation to a simple self-reference. The ordinary consciousness conceives things as being, and studies them in quality, quantity, and measure. Auguste Comte and positivism | thelycaeum, Karl Marx and historical materialism | thelycaeum, Alfred Whitehead: process philosophy and scientific materialism | thelycaeum. But, in addition, the ground is, it may be, a meadow, not a wood or a pond. that it is somewhat as well as somewhat else. Measure is the qualitative quantum, in the first place as immediate — a quantum, to which a determinate being or a quality is attached. (Hegel, Wissenschaft der Logik. With this intent, reflection has recourse to the plan of discovering some fixed predicate for Being, to mark it off from Nothing. Modern Atomism — and physics is still in principle atomistic — has surrendered the atoms so far as to pin its faith on molecules or particles. The concept of Becoming is formed by the mind when it understands that Being, for the reasons already mentioned, is the same as Nothing. The process of measure, instead of being only the wrong infinite of an endless progression, in the shape of an ever-recurrent recoil from quality to quantity and from quantity to quality, is also a true infinity of coincidence with self in other. of increase or diminution: it is naturally and necessarily a tendency to exceed itself. Becoming is only the explicit statement of what Being is in its truth. With such empty and other-world stuff philosophy has nothing to do. The progression to infinity never gets further than a statement of the contradiction involved in the finite, viz. The second sub-category in each triad, where the grade of thought is in its differentiation, gives, on the other hand, a definition of the finite. 1, p. 174). At one time it is admitted that the finite has no independent actuality, no absolute being, no root and development of its own, but is only a transient. For Hegel thought is broken up into three parts: being, nothing or (not-being), and becoming. Hence the distinction between the two is only meant to be; it is a quite nominal distinction, which is at the same time no distinction. When we say ‘I’, we express this reference-to-self which is infinite, and at the same time negative. Now although it may be admitted that every philosophy has been refuted, it must be in an equal degree maintained that no philosophy has been refuted, nay, or can be refuted. In organic nature, however, measure again rises into immediate perception. According to it, the will of individuals as such is the creative principle of the State: the attracting force is the special wants and inclinations of individuals; and the Universal, or the State itself, is the external nexus of a compact. These figures of gods are the various stages of the Idea, as they come forward one after another in dialectical development. The being of the finite is made an absolute being, and by this dualism gets independence and stability. Change ), You are commenting using your Facebook account. Hegel expresses his idea of dialectical progress in its fullest in … Now in some of these cases the objectors foist in private aims, the utility a thing has for me, and then ask, whether it be all the same to me if the thing exist and if it do not. Thus the explication of the notion in the sphere of being does two things: it brings out the totality of being, and it abolishes the immediacy of being, or the form of being as such. The atom, in fact, is itself a thought; and hence the theory which holds matter to consist of atoms is a metaphysical theory. To suppose that by stepping out and away into that infinity we release ourselves from the finite, is in truth but to seek the release which comes by flight. Thus the two categories are made equal and parallel. All this is but superficial alternation, which never leaves the region of the finite behind. ( Log Out /  Instead of the more abstract factors, Being and Nothing, some and other, etc., the Infinite, which is affirmation as a negation of negation, now finds its factors in quality and quantity. Becoming is the first concrete thought, and therefore the first notion: whereas Being and Nought are empty abstractions. To the religious sense of the Greeks the divinity of measure, especially in respect of social ethics, was represented by Nemesis. This is the true meaning of a much misunderstood phenomenon in the history of philosophy — the refutation of one system by another, of an earlier by a later. 4 Comments. The claim I want to defend is that Hegel is the philosopher most open to the future precisely because he explicitly prohibits any project of … Measure is implicitly Essence; and its process consists in realising what it is implicitly. Abstract. Somewhat is by its quality, firstly finite, secondly alterable; so that finitude and variability appertain to its being. The refutation of a philosophy, therefore, only means that its barriers are crossed, and its special principle reduced to a factor in the completer principle that follows. And this does really happen with the abstract one-sided infinite of understanding. Thus we find Being identified with what persists amid all change, with matter, susceptible of innumerable determinations — or even, unreflectingly, with a single existence, any chance object of the senses or of the mind. 1,700 pages long and 26 years in the writing, its publishers hope it will do for theEnglish-speaking world what Heidegger’s Being and Time did for German philosophy, or whatSartre’s Being and Nothingness and Merleau-Ponty’s Phenomenology of Perceptiondidfor French philosophy. Encyclopedia 1830, Vol.1: Logic ("Short Logic") translated by [Wallace1892] [Stirling1898] (as PDFs) PDF: Science of Logic ("Big Logic") (415KB) PDF: Erdmann's Logic (best comment) (13MB) §88 Encyclopedia (1830), Vol1. But the mutual implication of the two, which makes what is true and concrete in them, would have to be wrested from the obscurity and confusion in which they were left even in Kant’s Metaphysical Rudiments of Natural Science. Hegel contends that being and non-being are really the same and are in a state of dynamic tension – and that what arises from this tension is becoming. Such a statement would be to some extent correct; but is just as open to perversion and falsehood as the unity of Being and Nothing already noticed. It was asked, for example, whether a single grain makes a heap of wheat, or whether it makes a bald-tail to tear out a single hair from the horse’s tail. We observe things, first of all, with an eye to their quality — which we take to be the character identical with the being of the thing. If we proceed to consider their quantity, we get the conception of an indifferent and external character or mode, of such a kind that a thing remains what it is, though its quantity is altered, and the thing becomes greater or less. (1) This measure of time (seconds) is used in a strictly figurative sense insofar as Time has not yet been introduced into the Logic because Being is still … Create a free website or blog at WordPress.com. The categories, which issue by a closer analysis of Determinate Being, need only be mentioned briefly. […], Posted by Alfred Whitehead: process philosophy and scientific materialism | thelycaeum on 12/21/2014 at 10:30 am, […] jettisons the relevance of static things such as substance, form and matter. Such deepened force we find e.g. Hegel was heavily inspired by heraclitus, saying that "there is no proposition of Heraclitus which I have not adopted in my Logic." (b) But in their unity, that is, in measure, they are originally distinct, and the one is only through the instrumentality of the other. the most abstract. The distinction between Nature and Mind is not improperly conceived, when the former is traced back to reality, and the latter so fixed and complete as to subsist even without Mind: in Mind it first, as it were, attains its goal and its truth. Being, as we first apprehend it, is something utterly abstract and characterless; but it is the very essence of Being to characterise itself, and its complete characterisation is reached in Measure. Being, therefore, must be the first category. This stage was never passed by the systems of Kant and Fichte, so far as ethics are concerned. But instead of attraction, it is Accident, that is, mere unintelligence, which is expected to bring them together. And this we call Being. Such was the true starting-point of philosophy, which is always knowledge by thought: and here for the first time we find pure thought seized and made an object to itself. Pure Being makes the beginning: because it is on the one hand pure thought, and on the other immediacy itself, simple and indeterminate; and the first beginning cannot be mediated by anything, or be further determined. To materialised conception existence stands in the character of something solely positive, and quietly abiding within its own limits: though we also know, it is true, that everything finite (such as existence) is subject to change. Everyone has a mental idea of Becoming, and will even allow that it is one idea: he will further allow that, when it is analysed, it involves the attribute of Being, and also what is the very reverse of Being, viz. But the truth of the finite is rather its ideality. The Nothing which the Buddhists make the universal principle, as well as the final aim and goal of everything, is the same abstraction. And yet, as we must admit, this indifferent increase and diminution has its limit: a point is finally reached, where a single additional grain makes a heap of wheat; and the bald-tail is produced, if we continue plucking out single hairs. Man, if he wishes to be actual, must be-there-and-then, and to this end he must set a limit to himself. Its being revealed obviously consists in this, that what it is, is known. The relation too of the earlier to the later systems of philosophy is much like the relation of the corresponding stages of the logical Idea: in other words, the earlier are preserved in the later: but subordinated and submerged. Thus among fossils we find some ammonites discernible only by the microscope and others as large as a cart-wheel. Consequently, in this religion the divine Being is revealed. The notion of Being, therefore, of which we sometimes speak, must mean Becoming; not the mere point of Being, which is empty Nothing, any more than Nothing, which is empty Being. But, after all, the nexus binding the many with one another is by no means a mere accident: as we have already remarked, the nexus founded on their very nature. [c] But the Many are one the same as another: each is One, or even one of the Many; they are consequently one and the same. They misrepresent the facts, by giving an exclusive prominence to the unity, and leaving the difference which undoubtedly exists in it (because it is Being and Nothing, for example, the unity of which is declared) without any express mention or notice. Thus explained, the proposition is the maxim of abstract identity as upheld by the understanding. The thought, which is here the matter of sole importance, is contained only in the predicate: and hence the propositional form, like the said subject, viz., the Absolute, is a mere superfluity. This process of measure, which appears alternately as a mere change in quantity, and then as a sudden revulsion of quantity into quality, may be envisaged under the figure of a nodal (knotted) line. Thus in the measureless the measure is still seen to meet only with itself. It is as correct however to say that Being and Nothing are altogether different, as to assert their unity. To refute a philosophy is to exhibit the dialectical movement in its principle, and thus reduce it to a constituent member of a higher concrete form of the Idea. in Life. But if the quantity present in measure exceeds a certain limit, the quality corresponding to it is also put in abeyance. Since this otherness, though a determination of Quality itself, is in the first instance distinct from it, Quality is Being-for-another — an expansion of the mere point of Determinate Being, or of Somewhat. These immediate characteristics, however, soon show themselves to be not fixed but transient; and Essence is the result of their dialectic. Being, Nothing, Becoming; Dasein, Finitude, Infinitude; Being-for-self, the One and the Many, Repulsion and Attraction, Quantity, Quantum, quantitative Relation, and finally the Measure, which flexes over itself and completes the first explicit form of reflection. No doubt philosophy has also sometimes been set the task of finding an answer to the question, how the infinite comes to the resolution of issuing out of itself. It is this idea which forms the ground-note of many of the ancient Hebrew hymns, in which the glorification of God tends in the main to show that he has appointed to everything its bound: to the sea and the solid land, to the rivers and mountains; and also to the various kinds of plants and animals. As Hegel insists: insofar as becoming shows itself in being and beings, it takes the form of time, die Form der Zeit. It cannot but seem strange, therefore, to hear such maxims as ‘Out of nothing comes nothing: Out of something comes something’ calmly taught in these days, without the teacher being in the least aware that they are the basis of Pantheism, and even without his knowing that the ancients have exhausted all that is to be said about them. The Eleatics are celebrated as daring thinkers. Nothing: and that these two attributes lie undivided in the one idea: so that Becoming is the unity of Being and Nothing. But the fact is, mutability lies in the notion of existence, and change is only the manifestation of what it implicitly is. Hegel’s opening words are: “Being, pure being, without any further determination.”(82) This anacoluthon “lacks a verb – for Hegel cannot even say that being is.”1 Too simple for something so active as a verb, Pure Being is immediacy as such, taken on its own terms without reference to anything else. Thus Being, but as negation of the negation, is restored again: it is now Being-for-self. Hegel and the Becoming of Essence David Gray Carlson Professor of Law Benjamin N. Cardozo School of Law In the Science of Logic, Hegel derives essence from being. And this in general is the distinction between the forms of Being and Essence: in Being everything is immediate, in Essence everything is relative. In the process of measure, therefore, these two pass into each other: each of them becomes what it already was implicitly: and thus we get Being thrown into abeyance and absorbed, with its several characteristics negatived. Here the term does not merely mean outward and immediate existence: but rather that some existence agrees with its notion. The notion of Being, therefore, of which we sometimes speak, must mean Becoming; not the mere point of Being, which is empty Nothing, any more than Nothing, which is empty Being. But even these objects when closely inspected are found to be not quite measureless: the water of a river, and the single constituents of a rock, when chemically analysed, are seen to be qualities conditioned by the quantitative ratios between the matters they contain. It means, in short, that we are to set aside that limitation which is in every reality, so that God shall be only the real in all reality, the superlatively real. For example, we use the expression: This is a real occupation; This is a real man. So far as regards the immediacy of the self-existents, these Many are: and the repulsion of every One of them becomes to that extent their repulsion against each other as existing units — in other words, their reciprocal exclusion. This may be looked at as an instance of the real refutation of one system by another. Hegel contends that being and non-being are really the same and are in a state of dynamic tension – and that what arises from this tension is becoming. These two transitions, from quality to quantum, and from the latter back again to quality, may be represented under the image of an infinite progression — as the self-abrogation and restoration of measure in the measureless. In others of the cases referred to, it is virtually absolute existences and vital ideas and aims, which are placed under the mere category of Being or not-Being. In Being (determinate there and then), the determinateness is one with Being; yet at the same time, when explicitly made a negation, it is a Limit, a Barrier. If, for example, we observe a piece of ground, three acres large, that circumstance is its quantitative limit. to be an other, it follows that something in its passage into other only joins with itself. The same vagueness of measure appears in several plants, which stand on a low level of organic development — for instance ferns. An occupational view of health can encompass the relationship between doing well, well‐being and becoming healthy at cellular to global, biological to socio‐cultural and microscopic to macroscopic levels. People who are too fastidious towards the finite never reach actuality, but linger lost in abstraction, and their light dies away. We should rather recognise in it the speculative spirit of our language rising above the mere ‘either-or’ of understanding. The repulsion therefore has an equal right to be called Attraction; and the exclusive One, or Being-for-self, suppresses itself. Or, if we reflect that the finite, when identified with the infinite, certainly cannot remain what it was out of such unity, and will at least suffer some change in its characteristics (as an alkali, when combined with an acid, loses some of its properties), we must see that the same fate awaits the infinite, which, as the negative, will on its part likewise have its edge, as it were, taken off on the other. [a] Determinate Being is Being with a character or mode — which simply is; and such unmediated character is Quality. Being, as Being, is nothing fixed or ultimate: it yields to dialectic and sinks into its opposite, which, also taken immediately, is Nothing. We have already referred to the qualitatively different states of aggregation water exhibits under increase or diminution of temperature. Hegelsays: Quality is, in the first place, the character identical with being:so identical that a thing ceases to be what it is, if it losesits quality. If we let somewhat and another, the elements of determinate Being, fall asunder, the result is that some becomes other, and this other is itself a somewhat, which then as such changes likewise, and so on ad infinitum. On the one hand, the quantitative features of existence may be altered, without affecting its quality. Essence also is indeterminate, but in another sense: it has traversed the process of mediation and contains implicit the determination it has absorbed. Hegel distinguishes between the being as ‘ Absolute Indifference ’ or identity, and losing its,... The Greeks the divinity of measure which this implies was exemplified under more one... Attributes lie undivided in the sequel simplest of simples – pure being by itself is tied. A novel and radically different solution to the religious sense of the idea or of! 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