phenomenology of mind-第42章

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inner　region；　and　fall　back　again　on　its　previous　position。　The　one　aspect　or　substance　would　be
once　more　the　world　of　perception；　where　the　one　of　those　two　laws　would　carry　on　its　existence；
and　in　opposition　to　it　an　inner　world；　just　such　a　sensible　world　as　the　first；　but　in　the　sphere　of
ideas；　one　that　could　not　be　indicated；　seen；　heard；　and　tasted　as　a　sensible　world；　and　yet　would
be　thought　of　as　such　a　sensible　world。　But　in　point　of　fact；　if　the　one　element　set　up　is　a　perceived
reality；　and　its　inherent　being；　as　its　inverted　form；　is　at　the　same　time　a　sensuously　represented
element；　then　sour；　which　would　be　the　inherent　nature　of　the　sweet　thing；　is　a　real　thing　just　as
much　as　the　latter；　viz。；　a　sour　thing；　black；　which　would　be　the　inherent　nature　of　white；　is　the
actual　black；　the　north　pole；　which　is　the　true　reality　of　the　south　pole；　is　the　north　pole　present　in
the　same　magnet；　the　oxygen　pole；　the　inherent　nature　of　the　pole　of　hydrogen；　is　the　given　oxygen
pole　of　the　same　voltaic　pile。　The　actual　crime；　however。　finds　its　inversion　and　its　inherent　nature
qua　possibility；　in　the　intention　as　such；　but　not　in　a　good　intention；　for　the　truth　of　intention　is
simply　the　deed　itself。　The　crime；　so　far　as　its　content　goes；　recoils　upon　itself；　finds　its　inversion　in
actual　punishment；　this　is　the　reconciliation　of　the　law　with　the　reality　set　up　against　it　in　crime。
Finally；　the　actual　punishment　carries　its　inverted　reality　with　it　in　such　a　way　that　it　is　a　kind　of
realization　of　the　law；　whereby　the　activity；　which　the　law　exercises　in　the　form　of　punishment；　is
cancelled　in　the　process；　a　manner　of　realization　through　which　the　law；　from　being　actively
operative；　becomes　again　quiescent　and　authoritative；　and　the　conflict　of　individuality　with　it；　and
of　it　with　individuality；　is　extinguished。

From　the　idea；　then；　of　inversion　which　constitutes　the　essential　nature　of　one　aspect　of　the
supersensible　world；　we　must　dissociate　the　sensuous　idea　of　keeping　distinctions　substantively
fixed　in　a　different　element　that　sustains　them；　and　this　absolute　notion　of　distinction　must　be　set
forth　and　apprehended　purely　as　inner　distinction；　self…repulsion　of　the　selfsame　as　selfsame；　and
likeness　of　the　unlike　as　unlike。　We　have　to　think　pure　flux；　opposition　within　opposition　itself；　or
Contradiction。　For　in　the　distinction；　which　is　an　internal　distinction；　the　opposite　is　not　only　one　of
two　factors　—　if　so；　it　would　not　be　an　opposite；　but　a　bare　existent　—　it　is　the　opposite　of　an
opposite；　or　the　other　is　itself　directly　and　immediately　present　within　it。

No　doubt　I　put　the　opposite　here　and　the　other；　of　which　it　is　the　opposite；　there；　that　is；　I　place
the　opposite　on　one　side；　taking　it　by　itself　without　the　other。　Just　on　that　account；　however；　since
I　have　here　the　opposite　all　by　itself；　it　is　the　opposite　of　its　own　self；　that　is；　it　has　in　point　of　fact
the　other　immediately　within　itself。　Thus　the　supersensible　world；　which　is　the　inverted　world；　has
at　the　same　time　reached　out　beyond　the　other　world　and　has　in　itself　that　other；　it　is　to　itself
conscious　of　being　inverted　（für　sich　verkehrte；）；　i。e。　it　is　the　inverted　form　of　itself；　it　is　that
world　itself　and　its　opposite　in　a　single　unity。　Only　thus　is　it　distinction　as　internal　distinction；　or
distinction　per　se；　in　other　words；　only　thus　is　it　in　the　form　of　Infinity。

By　means　of　infinity　we　see　law　attaining　the　form　of　inherent　necessity；　and　so　realizing　its
complete　nature；　and　all　moments　of　the　sphere　of　appearance　are　thereby　taken　up　into　the　inner
realm。　That　the　simple　and　ultimate　nature　of　law　is　infinity　means；　according　to　the　foregoing
analysis；　（a）　that　it　is　a　self…identical　element；　which；　however；　is　inherently　distinction；　or　that　it　is
selfsameness　which　repels　itself　from　itself；　breaks　asunder　into　two　factors。　What　was　called
simple　force　duplicates　itself；　and　through　its　infinity　is　law。　It　means　（b）　that　what　is　thus　sundered；
constituting　as　it　does　the　parts　which　are　thought　of　as　in　the　law；　puts　itself　forward　as　subsisting；
as　stable；　and；　if　the　parts　are　considered　without　the　conception　of　internal　distinction；　then　space
and　time；　or　distance　and　velocity；　which　appear　as　moments　of　gravity；　are　just　as　much
indifferent　and　without　necessary　relation　to　one　another　as　to　gravity　itself；　or　again　as　this　bare
gravity　is　indifferent　to　them；　or　as　simple　electricity　is　indifferent　to　positive　and　negative。　But　（c）
by　this　conception　of　internal　distinction；　this　unlike　and　indifferent　factor；　space　and　time；　etc。；
becomes　a　distinction；　which　is　no　distinction；　or　merely　a　distinction　of　what　is　selfsame；　and　its
essence　is　unity。　They　are　reciprocally　awakened　into　activity　as　positive　and　negative　by　each
other；　and　their　being　lies　rather　in　their　putting　themselves　as　not…being；　and　cancelling　themselves
in　the　common　unity。　Both　the　factors　distinguished　subsist；　they　are　per　se；　and　they　are　per　se　as
opposites；　that　is　are　the　opposites　of　themselves；　they　have　their　antithesis　within　them；　and　are
merely　one　single　unity。

This　bare　and　simple　infinity；　or　the　absolute　notion；　may　be　called　the　ultimate　nature　of　life；　the
soul　of　the　world；　the　universal　life…blood；　which　courses　everywhere；　and　whose　flow　is　neither
disturbed　nor　checked　by　any　obstructing　distinction；　but　is　itself　every　distinction　that　arises；　as
well　as　that　into　which　all　distinctions　are　dissolved；　pulsating　within　itself；　but　ever　motionless；
shaken　to　its　depths；　but　still　at　rest。　It　is　self…identical；　for　the　distinctions　are　tautological；　they　are
distinctions　that　are　none。　This　self…identical　reality　stands；　therefore；　in　relation　solely　to　itself。　To
itself；　which　means　this　is　an　other；　to　which　the　relation　points；　and　relation　to　itself　is；　more
strictly；　breaking　asunder；　in　other　words；　that　very　self…identity　is　internal　distinction。　These
sundered　factors　have；　hence；　each　a　separate　being　of　their　own；　each　is　an　opposite…of　an　other；
and　thus　with　each　the　other　is　therein　ipso　facto　expressly　given；　or　it　is　not　the　opposite　of　an
other；　but　only　the　pure　opposite；　and　thus　each　is；　therefore；　in　itself　the　opposite　of　itself。　Or；
again；　each　is　not　an　opposite　at　all；　but　exists　purely　for　itself；　a　pure　self…identical　reality；　with　no
distinction　in　it。　This　being　so；　we　do　not　need　to　ask；　still　less　to　treat　anxiety　over　such　a　question
as　philosophy；　—　or　even　regard　this　as　a　question　philosophy　cannot　answer；　—　〃how　distinction
or　otherness　is　to　come　out　of　this　pure　essence；　how　these　are　to　be　really　got　out　of　it〃。　For　the
process　of　disruption　has　already　taken　place；　distinction　has　been　excluded　from　the　self…identical
entity；　and　put　on　one　side　so　far　as　it　is　concerned；　what　was　to　have　been　the　self…identical　is
thus　already　one　of　the　sundered　elements；　instead　of　being　the　absolute　essential　reality。　That　the
self…identical　breaks　asunder　means；　therefore；　just　as　truly　that　it　supersedes　itself　as　already
sundered；　that　it　cancels　itself　qua　otherness。　The　unity　which　people　usually　have　in　mind　when
they　say　distinction　cannot　come　out　of　unity；　is；　in　point　of　fact；　itself　merely　one　moment　of　the
process　of　disruption；　it　is　the　abstraction　of　simplicity；　which　stands　in　contrast　with　distinction。
But　in　that　it　is　abstraction；　is　merely　one　of　the　two　opposed　elements；　the　statement　thus　already
implies　that　the　unity　is　the　process　of　breaking　asunder；　for　if　the　unity　is　a　negative　element；　an
opposite；　then　it　is　put　forward　precisely　as　that　which　contains　opposition　within　it。　The　different
aspects　of　diremption　and　of　becoming　self…identical　are　therefore　likewise　merely　this　process　of
self…cancelling。　For　since　the　self…identical　element；　which　should　first　divide　itself　asunder　or　pass
into　its　opposite；　is　an　abstraction；　i。e。　is　already　itself　a　sundered　element；　its　diremption　is　eo
ipso　a　cancelling　of　what　it　is；　and　thus　the　cancelling　of　its　being　sundered。　The　process　of
becoming　self…identical　is　likewise　a　process　of　diremption；　what　becomes　identical　with　itself
thereby　oppose