phenomenology of mind-第69章
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zones； climates； so far as regards law and necessary connexion； observation never gets further
than the idea of a 〃great influence〃。 So； too； on the other side； where individuality has not the
significance of the earth； but of the oneness immanent in organic life； and where this； in immediate
unity with the universal； no doubt constitutes the genus； whose simple unity however； is just for that
reason determined merely as a number and hence lets go the qualitative appearance；here
observation cannot get further than to make clever remarks； bringing out interesting points in
connexion； a friendly condescension to the notion。 But clever remarks do not amount to a
knowledge of necessity； interesting points of connexion stop short at being simply of interest； while
the interest is still nothing but fanciful 〃opinion〃 about the rational； and the friendliness of the
individual in making allusion to a notion is a childlike friendliness； which is childish if； as it stands； it
is to be or wants to be worth anything。
1。 Directed again Kant and Fichte。
2。 A term employed by a chemist； Winterl； at the beginning of the nineteenth century to denote
combinations intermediate in character between physical mixtures and chemical combinastions。 In
synsomates the bodies undergo in the product； e。g。 a change of colour； specific density； and even
weight； these changes do not take place in mere physical mixtures； and yet they do not constitute
chemical combination。 Examples of synsomates are the blending of water and alcohol； and
amalgrans of minerals。
3。 Heat； e。g。 is a 〃mode of motion〃； a form of 〃energy〃。
4。 Cp。 With the above； the oscillation between the mechanical and teleological conception of 〃law〃
in theoretical biology。
5。 Cp。 Logik； W。 W。； V。 p。 153： 〃The earth as a concrete whole is at once a universal nature or
genus as well as an individual。〃 Cp。 Also Naturphilosophie； §§ 337； 338。
b
Observation Self Consciousness in its Pure Form and
in its Relation to External Reality —
Logical and Psychological Laws
Observation of nature finds the notion realized in inorganic nature； laws； whose moments are things
which at the same time are in the position of abstractions。 But this notion is not a simplicity
reflected into self。 The life of organic nature； on the other hand； is only this self…reflected simplicity。
The opposition within itself； in the sense of the opposition of universal and individual； does not
make its appearance in the essential nature of this life itself with one factor apart from the other。 Its
essential nature is not the genus； self…sundered and self…moved in its undifferentiated element； and
remaining at the same time for itself undifferentiated in its opposition。 Observation finds this free
notion； whose universality has just as absolutely within it developed individuality； only in the notion
which itself exists as notion； i。e。 in self…consciousness。
1。 Laws of Thought
When observation now turns in upon itself and directs itself on the notion which is real qua free
notion； it finds； to begin with； the Laws of Thought。 This kind of individuality； which thought is in
itself； is the abstract movement of the negative； a movement entirely introverted into simplicity； and
the laws are outside reality。
To say 〃they have no reality〃 means in general nothing else than that they are without any truth。
And in fact they do not claim to be entire truth； but still formal truth。 But what is purely formal
without reality is an ens intellectus； or empty abstraction without the internal diremption which
would be nothing else but the content。
On the other hand； however； since they are laws of pure thought； while the latter is the inherently
universal； and thus a kind of knowledge； which immediately contains being and therein all reality；
these laws are absolute notions； and axe in one and the same sense the essential principles of form
as well as of things。 Since self…directing； self…moving universality is the simple notion in a state of
diremption； this notion has in this manner a content in itself； and one which is all content except
sensuous； not a being of sense。 It is a content； which is neither in contradiction with the form nor at
all separated from it； rather it is essentially the form itself； for the latter is nothing but the universal
dividing itself into its pure moments。
In the way in which this form or content； however； comes before observation qua observation； it
gets the character of a content that is found； given； i。e。 one which merely is。 It becomes a passively
existing basis of relations； a multitude of detached necessities； which as a definitely fixed content
are to have truth just as they stand with their specific characteristic； and thus； in point of fact； are
withdrawn from the form。
This absolute truth of fixed characteristics； or of a plurality of different laws； contradicts； however；
the unity of self…consciousness； contradicts the unity of thought and form in general。 What is
declared to be a fixed and inherently constant law can be merely a moment of the self…referring；
self…reflecting unity； can come on the scene merely as a vanishing element。 When extricated；
however； by the process of considering them； from the movement imposing this continuous
connexion； and when set out individually and separately； it is not content that they lack； for they
have a specific content； they lack rather form； which is their essential nature。 In point of fact it is
not for the reason that they are to be merely formal and are not to have any content； that these
laws are not the truth of thought； it is rather for the opposite reason。 It is because in their
specificity； i。e。 just as a content with the form removed； they want to pass for something absolute。
In their true nature； as vanishing moments in the unity of thought； they would have to be taken as
knowledge or as thinking process； but not as laws of knowledge。 Observing； however； neither is
nor knows that knowledge itself； observation converts its nature into the shape of an objective
being； i。e。 apprehends its negative character merely as laws of being。
It is sufficient for our purpose here to have indicated the invalidity of the so…called laws of thought
from the consideration of the general nature of the case。 It falls to speculative philosophy to go
more intimately and fully into the matter； and there they show themselves to be what in truth they
are； single vanishing moments； whose truth is simply the whole of the think process； knowledge
itself。
This negative unity of thought exists for its own sake； or rather it is just being for itself and on its
own account； the principle of individuality； and its reality consists in exercising a function； it is an
active consciousness。 Consequently the mental attitude of observation will by the nature of the
case be led on towards this as being the reality of those laws of thought。 Since this connexion is
not a fact for observation； the latter supposes that thought with its laws remains standing separately
on one side； and that； on the other side； it obtains another objective being in what is now the
object observed； viz。 that acting consciousness； which exists for itself in such a way as to cancel
otherness and find its reality in this direct awareness of itself as the negative。
2。 Psychological Laws
In the active practical reality of consciousness； observation thus finds opened up before it a new
field。 Psychology contains the collection of laws in virtue of which the mind takes up different
attitudes towards the different forms of its reality given and presented to it in a condition of
otherness。 The mind adopts these various attitudes partly with a view to receiving these modes of
its reality into itself； and conforming to the habits； customs； and ways of thinking it thus comes
across； as being that wherein mind is reality and as such object to itself； partly with a view to
knowing its own spontaneous activity in opposition to them； to follow the bent of its own
inclinations； aff
