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of cognitions, and notions, is philosophy itself.
¤ 574 This notion of philosophy is the self-thinking Idea, the truth aware of itself (¤ 236) - the logical
system, but with the signification that it is universality approved and certified in concrete content as in its
actuality. In this way the science has gone back to its beginning: its result is the logical system but as a
spiritual principle: out of the presupposing judgement, in which the notion was only implicit and the
beginning an immediate - and thus out of the appearance which it had there - it has risen into its pure
principle and thus also into its proper medium.
¤ 575 It is this appearing which originally gives the motive of the further development. The first appearance
is formed by the syllogism, which is based on the Logical system as starting-point, with Nature for the
middle term which couples the Mind with it. The Logical principle turns to Nature and Nature to Mind.
Nature, standing between the Mind and its essence, sunders itself, not indeed to extremes of finite abstraction,
nor itself to something away from them and independent - which, as other than they, only serves as a link
between them: for the syllogism is in the Idea and Nature is essentially defined as a transition-point and
negative factor, and as implicitly the Idea. Still the mediation of the notion has the external form of transition,
and the science of Nature presents itself as the course of necessity, so that it is only in the one extreme that
the liberty of the notion is explicit as a self-amalgamation.
¤ 576 In the second syllogism this appearance is so far superseded, that that syllogism is the standpoint of the
Mind itself, which - as the mediating agent in the process - presupposes Nature and couples it with the
Logical principle. It is the syllogism where Mind reflects on itself in the Idea: philosophy appears as a
subjective cognition, of which liberty is the aim, and which is itself the way to produce it.
¤ 577 The third syllogism is the Idea of philosophy, which has self- knowing reason, the absolutely
universal, for its middle term: a middle, which divides itself into Mind and Nature, making the former its
presupposition, as process of the Idea's subjective activity, and the latter its universal extreme, as process of
the objectively and implicitly existing Idea. The self-judging of the Idea into its two appearances (¤¤ 575,
576) characterizes both as its (the self-knowing reason's) manifestations: and in it there is a unification of the
two aspects: - it is the nature of the fact, the notion, which causes the movement and development, yet this
same movement is equally the action of cognition. The eternal Idea, in full fruition of its essence, eternally
sets itself to work, engenders and enjoys itself as absolute Mind.
C. PHILOSOPHY 76 [ Pobierz całość w formacie PDF ]
