history of philosophy-第113章

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did　the　form　of　the　syllogism　in　magnetism；　for　instance　—　in　place　of　the　ordinary　categories　of　the
understanding。　He　has　not　only　shown　these　forms　in　Nature；　but　has　also　sought　to　evolve　Nature
out　of　a　principle　of　this　kind。

In　the　“Further　Exposition　of　the　System　of　Philosophy”　which　the　“New　Journal　for　Speculative
Physics”　furnishes；　Schelling　chose　other　forms；　for；　by　reason　of　incompletely　developed　form
and　lack　of　dialectic；　he　had　recourse　to　various　forms　one　after　another；　because　he　found　none
of　them　sufficient。　Instead　of　the　equilibrium　of　subjectivity　and　objectivity；　he　now　speaks　of　the
identity　of　existence　and　form；　of　universal　and　particular；　of　finite　and　infinite；　of　positive　and
negative；　and　he　defines　absolute　indifference　sometimes　in　one　and　sometimes　in　another　form　of
opposition；　just　according　to　chance。　All　such　oppositions　may　be　employed；　but　they　are　only
abstract；　and　refer　to　different　stages　in　the　development　of　the　logical　principle　itself。　Form　and
essence　are　distinguished　by　Schelling　in　this　way；　that　form；　regarded　on　its　own　account；　is　the
particular；　or　the　emerging　of　difference；　subjectivity。　But　real　existence　is　absolute　form　or
absolute　knowledge　immediately　in　itself；　a　self…conscious　existence　in　the　sense　of　thinking
knowledge；　just　as　with　Spinoza　it　had　the　form　of　something　objective　or　in　thought。　Speculative
Philosophy　is　to　be　found　in　this　assertion；　not　that　it　asserts　an　independent　philosophy；　for　it　is
purely　organization；　knowledge　is　based　on　the　Absolute。　Thus　Schelling　has　again　given　to
transcendental　Idealism　the　significance　of　absolute　Idealism。　This　unity　of　existence　and　form　is
thus；　according　to　Schelling；　the　Absolute；　or　if　we　regard　reality　as　the　universal；　and　form　as　the
particular；　the　Absolute　is　the　absolute　unity　of　universal　and　particular；　or　of　Being　and
knowledge。　The　different　aspects；　subject　and　object；　or　universal　and　particular；　are　only　ideal
oppositions；　they　are　in　the　Absolute　entirely　and　altogether　one。　This　unity　as　form　is　intellectual
intuition；　which　posits　Thinking　and　Being　as　absolutely　alike；　and　as　it　formally　expresses　the
Absolute；　it　becomes　at　the　same　time　the　expression　of　its　essence。　He　who　has　not　the　power　of
imagination；　whereby　he　may　represent　this　unity　to　himself；　is　deficient　in　the　organ　of　Philosophy。
But　in　this　consists　the　true　absoluteness　of　all　and　each；　that　the　one　is　not　recognized　as　universal；
and　the　other　as　particular；　but　the　universal　in　this　its　determination　is　recognized　as　unit　of　the
universal　and　particular；　and　in　like　manner　the　particular　is　recognized　as　the　unity　of　both。
Construction　merely　consists　in　leading　back　everything　determined　and　particular　into　the
Absolute；　or　regarding　it　as　it　is　in　absolute　unity；　its　determinateness　is　only　its　ideal　moment；　but
its　truth　is　really　its　Being　in　the　Absolute。　These　three　moments　or　potencies　—　that　of　the　passing
of　existence　（the　infinite）　into　form　（the　finite）；　and　of　form　into　existence　（which　are　both　relative
unities）；　and　the　third；　the　absolute　unity；　thus　recur　anew　in　each　individual。　Hence　Nature；　the
real　or　actual　aspect；　as　the　passing　of　existence　into　form　or　of　the　universal　into　the　particular；
itself　again　possesses　these　three　unities　in　itself；　and　in　the　same　way　the　ideal　aspect　does　so；
therefore　each　potency　is　on　its　own　account　once　more　absolute。　This　is　the　general　idea　of　the
scientific　construction　of　the　universe　—　to　repeat　in　each　individual　alike　the　triplicity　which　is　the
scheme　of　the　whole；　thereby　to　show　the　identity　of　all　things；　and　in　doing　so　to　regard　them　in
their　absolute　essence；　so　that　they　all　express　the　same　unity。（22）

The　more　detailed　explanation　is　extremely　formal：　“Existence　passes　into　form　—　this　taken　by
itself　being　the　particular　（the　finite）　—　by　means　of　the　infinite　being　added　to　it；　unity　is　received
into　multiplicity；　indifference　into　difference。”　The　other　assertion　is：　“Form　passes　into　existence
by　the　finite　being　received　into　the　infinite；　difference　into　indifference。”　But　passing　into　and
receiving　into　are　merely　sensuous　expressions。　“Otherwise　expressed；　the　particular　becomes
absolute　form　by　the　universal　becoming；　one　with　it；　and　the　universal　becomes　absolute　existence
by　the　particular　becoming　one　with　it。　But　these　two　unities；　as　in　the　Absolute；　are　not　outside　of
one　another；　but　in　one　another；　and　therefore　the　Absolute　is　absolute　indifference　of　form　and
existence；”　as　unity　of　this　double　passing…into…one。　“By　means　of　these　two　unities　two　different
potencies　are　determined；　but　in　themselves　they　are　both　the　exactly　equal　roots　of　the　Absolute。”
（23）　That　is　a　mere　assertion；　the　continual　return　after　each　differentiation；　which　is　perpetually
again　removed　out　of　the　Absolute。

“Of　the　first　absolute　transformation　there　are　copies　in　phenomenal　Nature；　therefore　Nature；
regarded　in　itself；　is　nothing　else　than　that　first　transformation　as　it　exists　in　the　absolute
（unseparated　from　the　other）。　For　by　means　of　the　infinite　passing　into　the　finite；　existence　passes
into　form；　since　then　form　obtains　reality　only　by　means　of　existence；　existence；　when　it　has　passed
into　form　without　form　having　（according　to　the　assumption）　similarly　passed　into　existence；　can　be
represented　only　as　potentiality　or　ground　of　reality；　but　not　as　indifference　of　possibility　and
actuality。　But　that　which　may　be　described　thus；　namely　as　existence；　in　so　far　as　that　is　mere
ground　of　reality；　and　therefore　has　really　passed　into　form；　although　form　has　not　in　turn　passed
into　it；　is　what　presents　itself　as　Nature。　—　Existence　makes　its　appearance　in　form；　but　in　return
form；　also　makes　its　appearance　in　existence；　this　is　the　other　unity；”　that　of　mind。　“This　unity　is
established　by　the　finite　being　received　into　the　infinite。　At　this　point　form；　as　the　particular；　strikes
into　existence；　and　itself　becomes　absolute。　Form　which　passes　into　existence　places　itself　as
absolute　activity　and　positive　cause　of　reality　in　opposition　to　the　existence　which　passes　into　form；
and　which　appears　only　as　ground。　The　passing　of　absolute　form　into　existence　is　what　we　think　of
as　God；　and　the　images　or　copies　of　this　transformation　are　in　the　ideal　world；　which　is　therefore　in
its　implicitude　the　other　unity。”　（24）　Each　of　these　two　transformations；　then；　is　the　whole　totality；
not；　however；　posited　and　not　appearing　as　totality；　but　with　the　one　or　the　other　factor
preponderating；　each　of　the　two　spheres　has；　therefore；　in　itself　again　these　differences；　and　thus　in
each　of　them　the　three　potencies　are　to　be　found。

The　ground　or　basis；　Nature　as　basis　merely；　is　matter；　gravity；　as　the　first　potency；　this　passing　of
form　into　existence　is　in　the　actual　world　universal　mechanism；　necessity。　But　the　second　potency
is　“the　light　which　shineth　in　darkness；　form　which　has　passed　into　existence。　The　absolute
unification　of　the　two　unities　in　actuality；　so　that　matter　is　altogether　form；　and　form　is　altogether
matter；　is　organism；　the　highest　expression　of　Nature　as　it　is　in　God；　and　of　God　as　He　is　in
Nature；　in　the　finite。”　On　the　ideal　side　“Knowledge　is　the　essence　of　the　Absolute　brought　into
the　daylight　of　form；　action　is　a　transformation　of　form；　as　the　particular；　into　the　essence　of　the
Absolute。　As　in　the　real　world　form　that　is　identified　with　essence　appears　as　light；　so　in　the　ideal
world　God　Himself　appears　in　particular　manifestation　as　the　living　form　which　has　emerged　in　the
passing　of　form　into　essence；　so　that　in　every　respect　the　ideal　and　real　world　are　again　related　as
likeness　and　symbol。　The　absolute　unification　of　the　two　unities　in　the　ideal；　so　that　material　is
wholly　form　and　form　wholly　material；　is　the　work　of　art；　and　that　secret　hidden　in　the　Absolute
which　is　the　root　of　all　reality　comes　here　into　view；　in　the　reflected　world　itself；　in　the　highest
potency　and　biggest　union　of　God　and　Nature　as　the　power　of　imagination。”　On　account　of　that
permeation　art　and　poetry　therefore　hold　the　highest　rank　in　Schelling's