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