第 10 节
作者:
京文 更新:2021-02-19 21:41 字数:9322
concrete as the action or as the subject which begins。 Development in process likewise forms the
content; the Idea itself; for this we must have the one element and then the other: both combined
will form a unity as third; because the one in the other is at home with; and not without; itself。 Thus
the Idea is in its content concrete within itself; and this in two ways: first it is concrete potentially;
and then it is its interest that what is in itself should be there for it。
It is a common prejudice that the science of Philosophy deals only with abstractions and empty
generalities; and that sense…perception; our empirical self…consciousness; natural instinct; and the
feelings of everyday life; lie; on the contrary; in the region of the concrete and the self…determined。
As a matter of fact; Philosophy is in the region of thought; and has therefore to deal with
universals; its content is abstract; but only as to form and element。 In itself the Idea is really
concrete; for it is the union of the different determinations。 It is here that reasoned knowledge
differs from mere knowledge of the understanding; and it is the business of Philosophy; as
opposed to understanding; to show that the Truth or the Idea does not consist in empty
generalities; but in a universal; and that is within itself the particular and the determined。 If the Truth
is abstract it must be untrue。
Healthy human reason goes out towards what is concrete; the reflection of the understanding
comes first as abstract and untrue; correct in theory only; and amongst other things unpractical。
Philosophy is what is most antagonistic to abstraction; and it leads back to the concrete。
If we unite the Notion of the concrete with that of development we have the motion of the
concrete。 Since the implicit is already concrete within itself; and we only set forth what is implicitly
there; the new form which now looks different and which was formerly shut up in the original unity;
is merely distinguished。 The concrete must become for itself or explicit; as implicit or potential it is
only differentiated within itself; not as yet explicitly set forth; but still in a state of unity。 The
concrete is thus simple; and yet at the same time differentiated。 This; its inward contradiction;
which is indeed the impelling force in development; brings distinction into being。 But thus; too; its
right to be taken back and reinstated extends beyond the difference; for its truth is only to be
found in unity。 Life; both that which is in Nature and that which is of the Idea; of Mind within itself;
is thus manifested。 Were the Idea abstract; it would simply be the highest conceivable existence;
and that would be all that could be said of it; but such a God is the product of the understanding of
modern times。 What is true is rather found in motion; in a process; however; in which there is rest;
difference; while it lasts; is but a temporary condition; through which comes unity; full and
concrete。
We may now proceed to give examples of sensuous things; which will help us further to explain
this Notion of the concrete。 Although the flower has many qualities; such as smell; taste; form;
colour; &c。; yet it is one。 None of these qualities could be absent in the particular leaf or flower:
each individual part of the leaf shares alike all the qualities of the leaf entire。 Gold; similarly
contains in every particle all its qualities unseparated and entire。 It is frequently allowed with
sensuous things that such varied elements may be joined together; but; in the spiritual;
differentiation is supposed to involve opposition。 We do not controvert the fact; or think it
contradictory; that the smell and taste of the flower; although otherwise opposed; are yet clearly in
one subject; nor do we place the one against the other。 But the understanding and understanding
thought find everything of a different kind; placed in conjunction; to be incompatible。 Matter; for
example; is complex and coherent; or space is continuous and uninterrupted。 Likewise we may
take separate points in space and break up matter dividing it ever further into infinity。 It then is said
that matter consists of atoms and points; and hence is not continuous。 Therefore we have here the
two determinations of continuity and of definite points; which understanding regards as mutually
exclusive; combined in one。 It is said that matter must be clearly either continuous or divisible into
points; but in reality it has both these qualities。 Or when we say of the mind of man that it has
freedom; the understanding at once brings up the other quality; which in this case is necessity;
saying; that if Mind is free it is not in subjection to necessity; and; inversely; if its will and thought
are determined through necessity; it is not free … the one; they say; excludes the other。 The
distinctions here are regarded as exclusive; and not as forming something concrete。 But that which
is true; the Mind; is concrete; and its attributes are freedom and necessity。 Similarly the higher
point of view is that Mind is free in its necessity; and finds its freedom in it alone; since its necessity
rests on its freedom。 But it is more difficult for us to show the unity here than in the case of natural
objects。 Freedom can; however; be also abstract freedom without necessity; which false freedom
is self…will; and for that reason it is self…opposed; unconsciously limited; an imaginary freedom
which is free in form alone。
The fruit of development; which comes third; is a result of motion; but inasmuch as it is merely the
result of one stage in development; as being last in this stage; it is both the starting point and the
first in order in another such stage。 Goethe somewhere truly says; 〃That which is formed ever
resolves itself back into its elements。〃 Matter …which as developed has form… constitutes once
more the material for a new form。 Mind again takes as its object and applies its activity to the
Notion in which in going within itself; it has comprehended itself; which it is in form and being; and
which has just been separated from it anew。 The application of thought to this; supplies it with the
form and determination of thought。 This action thus further forms the previously formed; gives it
additional determinations; makes it more determinate in itself; further developed and more
profound。 As concrete; this activity is a succession of processes in development which must be
represented not as a straight line drawn out into vague infinity; but as a circle returning within itself;
which; as periphery; has very many circles; and whose whole is a large number of processes in
development turning back within themselves。
c。 Philosophy as the apprehension of the development of the Concrete。
Having thus generally explained the nature of the Concrete; I now add as regards its import; that
the Truth thus determined within itself is impelled towards development。 It is only the living and
spiritual which internally bestirs and develops itself。 Thus the Idea as concrete in itself; and
self…developing; is an organic system and a totality which contains a multitude of stages and of
moments in development。 Philosophy has now become for itself the apprehension of this
development; and as conceiving Thought; is itself this development in Thought。 The more progress
made in this development; the more perfect is the Philosophy。
This development goes no further out than into externality; but the going without itself of
development also is a going inwards。 That is to say; the universal Idea continues to remain at the
foundation and still is the all…embracing and unchangeable。 While in Philosophy the going out of the
Idea in course of its development is not a chance; a becoming 〃another;〃 but really is a going within
itself; a self…immersion; the progress forward makes the Idea which was previously general and
undetermined; determined within itself。 Further development of the Idea or its further determination
is the same thing exactly。 Depth seems to signify intensiveness; but in this case the most extensive
is also the most intensive。 The more intensive is the Mind; the more extensive is it; hence the larger
is its embrace。 Extension as development; is not dispersion or falling asunder; but a uniting bond
which is the more powerful and intense as the expanse of that embraced is greater in extent and
richer。 In such a case what is greater is the strength of opposition and of separation; and the
greater power overcomes the greater separation。
These are the abstract propositions regarding the nature of the Idea and of its development; and
thus within it Philosophy in its developed state is constituted: it is one Idea in its totality and in all its
individual parts; like one life in a living being; one pulse throbs throughout all its members。 All the
parts represented in it; and their systematization; emanate from the one Idea; all these particulars
are but the mirrors and copies of this one life; and have their actuality only in this unity。 Their
differences and their various qualities are only the expression of the Idea and the form contained
within it。 Thus the Idea is the central poi