Hegel's Encyclopaedia of the Philosophical Sciences
Part One: The Shorter Logic
I: Introduction | |
| § 1. | Objects of Philosophy |
| § 2. | Reflective Thought |
| § 3. | The Content of Philosophy |
| § 4. | Popular Modes of Thought |
| § 5. | Reason |
| § 6. | All that is Rational is Real |
| § 7. | Beginning to Reflect |
| § 8. | Empirical Knowledge |
| § 9. | Speculative Logic |
| § 10. | The Critical Philosophy |
| § 11. | Conditions for the existence of Philosophy |
| § 12. | The Rise of Philosophy |
| § 13. | The History of Philosophy |
| § 14. | The System of Philosophy |
| § 15. | Each of the parts of philosophy is a philosophical Whole. |
| § 16. | The form of an Encyclopaedia |
| § 17. | How to Begin? |
| § 18. | Subdivision of philosophy into three Parts |
II: Preliminary Notion | |
| § 19. | Logic derived from a survey of the whole system |
| (1) | Truth is the object of Logic |
| (2) | Any man, it is supposed, can think without Logic, as he can digest without studying physiology |
| (3) | Thought made itself a power in the real world |
| § 20. | (a) Thought regarded as an activity |
| n. | The Logic of Aristotle continues to be the received system |
| § 21. | (b) Thought in its bearings upon Objects |
| n. | This universal which cannot be apprehended by the senses counts as the true and essential |
| § 22. | (c) By the act of Reflection something is altered |
| n. | What reflection elicits is a product of our thought |
| § 23. | (d) 'Think for yourself' |
| § 24. | The Objectivity of Thought |
| (1) | Objective thought as the heart and soul of the world |
| (2) | Logic is the study of pure thought-forms |
| (3) | Truth may be learnt by Experience or Reflection, or the pure form of thought |
| § 25. | The concrete formations of consciousness |
III: First Attitude of Thought to Objectivity | |
| § 26. | The Method which has no doubts |
| § 27. | Method not aware of antithesis of subjective and objective |
| § 28. | Took the laws and forms of thought to be fundamental |
| n. | The Old Metaphysic assumed that thought apprehends the very self of things |
| § 29. | God has many names |
| § 30. | Their objects were taken as subjects made and ready |
| § 31. | The common conceptions of God, etc. |
| n. | Metaphysic presupposed the object ready-made |
| § 32. | This system turned into Dogmatism |
| n. | Dogmatism draws a hard line between certain terms and others opposite to them |
| § 33. | Ontology |
| § 34. | Rational Psychology |
| n. | Rational psychology viewed the soul through categories supplied by abstract thought |
| § 35. | Cosmology |
| n. | Cosmology |
| § 36. | Rational Theology |
| n. | The earliest teachings of religion are figurate conceptions of God |
IV: Second Attitude of Thought to ObjectivityI: Empiricism | |
| § 37. | The need of a concrete subject matter |
| n. | The rise of Empiricism is due to the need of concrete contents |
| § 38. | Facts of experience the guarantee of correctness |
| n. | From Empiricism came the cry: 'Stop roaming in empty abstractions, keep your eyes open, ...' |
| § 39. | There are two elements in Experience |
II: The Critical Philosophy | |
| § 40. | Experience affords the sole foundation, as knowledge of phenomena |
| § 41. | To test the value of the Categories |
| (1) | Kant examined how far the forms of thought were capable of leading to knowledge of truth |
| (2) | Kant viewed the categories to see whether they were subjective or objective |
| § 42. | The Theoretical Faculty |
| (1) | Kant holds that the Categories have their source in the Ego |
| (2) | Kant's meaning of the transcendental |
| (3) | The categories are not contained in the sensation as it is given us |
| § 43. | The Categories as Instrumentality or in Consciousness only |
| n. | It is not altogether wrong to call the categories empty, but the content is not foreign to them |
| § 44. | Incapable of Knowing Things-in-Themselves |
| § 45. | Reason discovers the conditioned nature of knowledge |
| n. | Kant was to first to signal the distinction between Reason and Understanding |
| § 46. | Seeking for knowledge of the Thing-in-itself |
| § 47. | The Soul |
| n. | The soul is much more than a simple or unchangeable sort of thing |
| § 48. | The World |
| n. | Metaphysical philosophy gave rise to the belief that contradictions were due to subjective mistake |
| § 49. | Reason |
| § 50. | To Begin with Being in its natural aspect |
| § 51. | To set out from the abstractum of Thought |
| § 52. | Can furnish only a criticism of knowledge, not a doctrine |
| n. | Reason is unconditioned only in so far as its character is due to a foreign content |
| § 53. | Practical Reason |
| § 54. | The Formalism of Practical Reason |
| n. | The free self-determination Kant denied to speculative he vindicated for practical philosophy |
| § 55. | The Reflective Power of Judgment |
| § 56. | Theoretical or Practical Reason |
| § 57. | Reflective Faculty of Judgment |
| § 58. | The relation between Means and Ends |
| § 59. | The final End is Realised in the World |
| § 60. | The Good is also our Good |
| (1) | Critical philosophy brought home the conviction that the categories are finite in their range |
| (2) | Fichte called attention to the want of a deduction of the categories |
V: Third Attitude of Thought to ObjectivityImmediate or Intuitive Knowledge | |
| § 61. | The Intuitional Theory |
| § 62. | Jacobi |
| § 63. | That Reason is Knowledge of God |
| § 64. | Knowing that the Infinite Is |
| § 65. | That Immediate knowledge can possess a true content |
| § 66. | Immediate knowledge is to be accepted as a fact |
| § 67. | But education is required to bring it out. |
| n. | Innate ideas .. a sort of mere capacity in man |
| § 68. | Something bound up with immediate experience |
| § 69. | The doctrine of Immediate Knowledge |
| § 70. | Being per se |
| § 71. | The one-sidedness of the Intuitional school |
| § 72. | Superstition is allowed to be true |
| § 73. | Only tells us that God Is. |
| § 74. | The general nature of the form of Immediacy |
| n. | Consciousness is impossible without mediation |
| § 75. | Asserts that Immediate knowledge is a Fact |
| § 76. | "I think therefore I am" |
| § 77. | The Cartesian Philosophy |
| § 78. | Reject the opposition between immediate facts and mediation |
VI: Logic further Defined and Divided | |
| § 79. | The Abstract, Dialectical and Speculative Sides of Logic |
| § 80. | [a] Thought as Understanding |
| n. | Understanding is investing its subject-matter with universality |
| § 81. | [b] The Dialectical Stage |
| (1) | Wherever there is movement, there Dialectic is at work. It is the soul of all knowledge which is scientific |
| (2) | Scepticism is complete hopelessness about all which understanding counts stable |
| § 82. | [c] The Speculative Stage |
| n. | Philosophy is the right of every human being on whatever grade of culture he may stand |
| § 83. | Logic is Divided into Three Parts |
| n. | The whole of the previous discussion is anticipatory |
VII: First Division of Logic: The Doctrine of Being | |
| § 84. | Being is the notion implicit only. |
| § 85. | Categories may be looked upon as definitions of the Absolute |
| n. | Each sphere of the Idea proves to be a systematic whole or thought-forms & a phase of the Absolute |
A. QUALITY(a) Being | |
| § 86. | Pure Being |
| (1) | When thinking is to begin we have nothing but thought in its merest indeterminateness |
| (2) | In the history of philosophy the different stages of the logical Idea assume the shape of successive systems |
| § 87. | Nothing |
| n. | The distinction between Being and Nothing is, in the first place, only implicit |
| § 88. | Becoming |
| n. | Becoming is the first concrete thought, and therefore the first notion
(b) Being Determinate |
| § 89. | Being Determinate |
| n. | Becoming is a fire which dies out in itself when it consumes its material |
| § 90. | [a] Quality |
| § 91. | Reality |
| n. | The foundation of all determinateness is negation |
| § 92. | [b] Limit |
| n. | A thing is what it is only by reason of its limit |
| § 93. | ad infinitum |
| § 94. | Infinity |
| n. | The man who flees is not yet free |
| § 95. | [c] Being-for-self
(c) Being-for-Self |
| § 96. | [a] Being-for-self |
| n. | The readiest instance of Being-for-self is found in the 'I' |
| § 97. | [b]Many |
| n. | The One forms the presupposition of the Many |
| § 98. | [c] Repulsion and Attraction |
| (1) | The Atomic philosophy forms a vital stage in the historical evolution of the Idea |
| (2) | Quantity just means quality superseded and absorbed |
B. QUANTITY(a) Pure Quantity | |
| § 99. | Quantity |
| n. | The mathematical view, which identifies Magnitude with the Idea is the principle of Materialism |
| § 100. | Continuous and Discrete |
| n. | Quantity is Continuous as well as Discontinuous |
(b) Quantum | |
| § 101. | Quantum |
| n. | Quantum is the determinate Being of quantity |
| § 102. | Number |
| n. | Number is the quantum in its complete specialisation |
(c) Degree | |
| § 103. | Degree |
| n. | Intensive magnitude or Degree is distinct from Extensive magnitude or Quantum |
| § 104. | Infinite Quantitative Progression |
| (1) | How do we come to assume a capacity of increase or diminution |
| (2) | The quantitative infinite progression is what reflective understanding upon when it is engaged with Infinity |
| (3) | Pythagorus philosophised in numbers |
| § 105. | Quantitative Ratio |
| n. | In quantitative infinite progression quantity returns to itself |
| § 106. | Measure |
| n. | Quantity, by means of dialectical movement, becomes quality |
C. MEASURE | |
| § 107. | Measure |
| n. | Measure, where quality and quantity are in one, is thus the completion of Being |
| § 108. | Rule |
| n. | The identity between quantity and quality is at first only implicit |
| § 109. | Measureless |
| n. | Quantity is naturally and necessarily a tendency to exceed itself |
| § 110. | Relative identity |
| § 111. | In Being all is Immediate, in Essence all is Relative |
| n. | In Being everything is immediate, in Essence everything is Relative |
VIII: Second Division of Logic: The Doctrine of Essence | |
| § 112. | The terms in Essence are always mere pairs of correlatives |
| n. | Essence is the standpoint of 'Reflection' |
| § 113. | Identity or Reflection-into-self |
| § 114. | The Unessential |
A. ESSENCE AS GROUND OF EXISTENCE(a) The pure principles or categories of Reflection | |
| § 115. | [a] Identity |
| n. | Identity is Being as Ideality |
| § 116. | [b] Difference |
| n. | 'How Identity comes to Difference' |
| § 117. | Diversity - Immediate difference |
| n. | When understanding sets itself to study Identity, it has already passed beyond it, and is looking at Difference |
| § 118. | Likeness and Unlikeness - Specific Difference |
| n. | Likeness and unlikeness are in completely reciprocal relation |
| § 119. | Positive and Negative |
| (1) | The negative per se is the same as difference itself |
| (2) | Instead of the maxim of the Excluded Middle, we should say: Everything is Opposite |
| § 120. | Essential Difference |
| § 121. | [c] The Ground |
| n. | Ground, besides being the unity, is also the difference of identity and difference |
| § 122. | Being intermediated by annulling the intermediation is Existence |
(b) Existence | |
| § 123. | Existence is the immediate unity of reflection-into-self and reflection-into-other |
| n. | 'Existence' suggests the fact of having proceeded from something |
| § 124. | The Existent with interconnections with others is a Thing |
| n. | The man, by or in himself, is the child |
(c) The Thing | |
| § 125. | [a] Properties |
| n. | A thing can lose this or that property without ceasing to be what it is |
| § 126. | [b] Matters |
| n. | Disintegration into independent matters is properly restricted to inorganic nature only |
| § 127. | Matter is mere abstract reflection-into-something-else |
| § 128. | [c] Form |
| n. | Thus we get one Matter in general, to which difference is expressly attached externally, as a bare form |
| § 129. | Matter and Form |
| § 130. | The totality of Form and Matter is a contradiction |
B. APPEARANCE | |
| § 131. | Appearance |
| n. | Existence stated explicitly in its contradiction is Appearance |
(a) The World of Appearance | |
| § 132. | The Appearance is thrown into abeyance |
(b) Content and Form | |
| § 133. | Law of the Phenomenon |
| n. | Both form and content are equally essential |
| § 134. | Immediate existence is external to the content |
(c) Relation or Correlation | |
| § 135. | [a] Whole and Parts |
| n. | Essential correlation is the universal phase in which things appear |
| § 136. | [b] Expression |
| (1) | The relation of Force |
| (2) | It is the very essence of force to manifest itself |
| § 137. | Force |
| § 138. | [c] Inward and Outward |
| § 139. | The Exterior has the same content as Interior |
| § 140. | Inward and Outward are reciprocally opposed |
| n. | The relation of Outward and Inward unites and sets in abeyance mere relativity and phenomenality |
| § 141. | The empty abstraction suspend themselves in the immediate transition |
C. ACTUALITY | |
| § 142. | Actuality is the unity become immediate of Essence with Existence |
| n. | Actuality and thought are often absurdly opposed |
| § 143. | [a] Possibility |
| n. | Everything, it is said, is possible, but everything which is possible is not on that account actual |
| § 144. | [b] Contingent or Chance |
| § 145. | Possibility and Contingency are the two factors of Actuality |
| n. | The contingent is what has the ground of its being not in itself but in somewhat other |
| § 146. | Condition |
| n. | The Contingent, as the immediate actuality, is at the same time the possibility of somewhat else |
| § 147. | [c] Real Possibility |
| n. | Anything necessary comes before us as the result of certain antecedents |
| § 148. | Three elements in necessity - Condition, Fact and Activity |
| § 149. | Necessity mediated and unmediated |
(a) Relationship of Substantiality | |
| § 150. | The necessary is an absolute correlation of elements |
| § 151. | Substance is the totality of Accidents |
| n. | Substance was the principle of Spinoza's system |
| § 152. | Substance is self-relating power, an inner possibility |
(b) Relationship of Causality | |
| § 153. | Substance is Cause and Effect |
| n. | Understanding bristles against Substance, but is ready to use the relation of Cause and Effect |
| § 154. | The effect is different from the cause |
(c) Reciprocity or Action and Reaction | |
| § 155. | [a] Characteristics in Reciprocal Action potentially the same. |
| § 156. | [b] This unity is also Actual |
| n. | Reciprocal action realises the causal relation in its complete development |
| § 157. | Pure reciprocation is Necessity |
| § 158. | The truth of necessity is Freedom |
| n. | Necessity is often called hard, and rightly so, if we keep to necessity as such |
| § 159. | The truth of Being and Essence is the Notion |
| n. | If the Notion is the truth of Being and Essence, why do we not begin with the notion? |
IX: Third Division of Logic: The Doctrine of the Notion | |
| § 160. | The Notion is the principle of Freedom |
| n. | The position taken up by the Notion is that of Absolute Idealism |
| § 161. | Development |
| n. | The movement of the notion is development, rather than transition or reflection |
| § 162. | The doctrine of the Notion is divided into three parts |
A. THE SUBJECTIVE NOTION(a) The Notion as Notion | |
| § 163. | Universality, Particularity and Individuality |
| (1) | The notion is generally associated with abstract generality |
| (2) | It is not we who frame notions |
| § 164. | Universality, Particularity and Individuality are the same as Identity, Difference and Ground |
| § 165. | Individuality first explicitly differentiates the elements |
(b) The Judgment | |
| § 166. | Judgment |
| n. | Judgments are generally looked upon as combinations of notions |
| § 167. | The Subjective Judgment |
| § 168. | The Judgment is an expression of finitude |
| § 169. | The abstract terms of the Judgment |
| n. | The subject is the individual, the predicate the universal |
| § 170. | Subject and Predicate |
| § 171. | Subject and Predicate still put as different |
| n. | On Kant's table of categories |
| § 172. | [a] Qualitative Judgment |
| n. | Truth lies in the coincidence of an object with itself, with its notion |
| § 173. | First negation: The connection of the Subject and Predicate subsisting |
| n. | Crime is an objective instance of the negatively infinite judgment |
| § 174. | [b] Judgment of Reflection |
| n. | its predicate is not an immediate quality |
| § 175. | Singular, Particular and Allness |
| n. | the subject is carried beyond its mere individual self |
| § 176. | The Judgment Form |
| n. | Whatever pertains of all is therefore necessary |
| § 177. | [c] Judgment of Necessity |
| n. | The Categorical judgment is the unmediated judgment of necessity |
| § 178. | [d] Judgment of the Notion |
| § 179. | Problematical and Apodeictic judgments |
| § 180. | Subject and Predicate are each the whole Judgment |
(c) The Syllogism | |
| § 181. | Syllogism |
| n. | The Syllogism is usually described as a form merely of our subjective thinking |
| § 182. | The Syllogism of Understanding |
| n. | Parallelism of Understanding with the Notion and Reason with the Syllogism |
| § 183. | [a] Qualitative Syllogism |
| n. | In this syllogism the notion is at the height of its self-estrangement |
| § 184. | (i) Syllogism is completely contingent in point of terms |
| n. | The Syllogisms never ceases to play its part in the daily business of life |
| § 185. | (ii) Syllogism is completely contingent in the form of relation |
| § 186. | A defect in the Syllogism |
| § 187. | The Figures |
| n. | The three figures of the Syllogism each takes in turn the place of the extremes, as with Idea, Nature and Mind |
| § 188. | The Round of the Figures |
| n. | These mathematical axioms are nothing but logical propositions |
| § 189. | Developed unity of Individuality and Particularity |
| § 190. | [b] Syllogism of Reflection: Allness, Induction, Analogy |
| n. | The syllogism of Induction |
| § 191. | [c] Syllogism of Necessity: Categorical, Hypothetical, Disjunctive syllogisms |
| § 192. | These difference work out their own abolition |
| n. | The subjective notion is the dialectical result of the first two main stages of the Idea, Being and Essence |
| § 193. | The Realisation of the Notion is the Object |
B. THE OBJECT | |
| § 194. | The Object is Immediate Being suspended in itself |
| (1) | The theory which regards the Object as Absolute expresses the point of view of superstition and slavish fear |
| (2) | Mechanism, Chemism and Teleology |
(a) Mechanism | |
| § 195. | Formal Mechanism |
| n. | Mechanism is the category which offers itself to reflection as it examines the objective world |
| § 196. | Mechanism with Affinity |
| § 197. | Absolute Mechanism |
| § 198. | A triad of Syllogisms |
| § 199. | Affinity |
(b) Chemism | |
| § 200. | The biased Object |
| n. | The Chemical object is seen to be completely in reference to something else |
| § 201. | The Neutral Object |
| § 202. | Immediate Independence |
| n. | The chemical process |
| § 203. | Each process goes its own way |
| n. | The passage from chemism to teleology |
(c) Teleology | |
| § 204. | The End |
| § 205. | External Design |
| n. | Final cause is taken to mean external Design, the point of view taken by Utility |
| § 206. | The Subjective End coalesces with the Objectivity external to it |
| n. | The development from End to Idea |
| § 207. | (1) Subjective End |
| § 208. | (2) Means |
| n. | The execution of the End is the mediated mode of realising the End |
| § 209. | Means and Ends must be mediated |
| n. | Reason is as cunning as it is powerful |
| § 210. | Realised End is overt unity of Subjective and Objective |
| § 211. | Finite Design |
| § 212. | The Realising of the End |
| n. | The finitude of the End consists in that the material which is employed is only externally made conformable to it. |
C. THE IDEA | |
| § 213. | The Idea is truth in and for itself |
| n. | Truth consists in the identity between objectivity and the notion |
| § 214. | The Idea may be called Reason |
| § 215. | The Idea is a Process |
| n. | The idea runs through three stages in its development: Life, Knowledge and the Absolute Idea. |
(a) Life | |
| § 216. | The Immediate Idea is Life |
| n. | The single members of the body are what they are only by and in relation to their unity |
| § 217. | A Living Being is a Syllogism |
| § 218. | (1) The Process of the Living Being |
| n. | The process of the vital subject has in Nature the forms: Sensibility, Irritability and Reproduction |
| § 219. | (2) The Judgment of the Notion discharges the bodily nature |
| n. | The living beings stands face to face with an inorganic nature which it assimilates to itself |
| § 220. | (3) The Living Individual |
| § 221. | The Process of Kind. |
| n. | The living being dies, because it is a contradiction |
| § 222. | The Idea of Life has thrown off this Immediacy |
(b) Cognition in general | |
| § 223. | The Idea as its own Subject |
| § 224. | These two Ideas correlate |
| § 225. | Cognition: Theoretical and Practical Action |
| § 226. | [a] Cognition proper |
| n. | The view of the knowing subject as a tabula rasa |
| § 227. | The Analytical Method |
| n. | It depends on the object of our investigation which of the two Methods is applied, Analytical or Synthetic |
| § 228. | The Synthetic Method |
| n. | The movement of the Synthetic method is the reverse of the Analytic method |
| § 229. | a: Definition |
| n. | Definition involves the three organic elements of the notion |
| § 230. | b: Division |
| n. | In Division, the principle must be borrowed from the nature of the object |
| § 231. | c: Theorem, Construction, Demonstration |
| § 232. | The Idea of Will |
| n. | The necessity which cognition reaches is the reverse of what formed its starting-point |
| § 233. | [b] Volition |
| § 234. | The Action of the Will is finite |
| n. | Intelligence takes the world as it is; Will takes steps to make it what it ought to be |
| § 235. | The Unity of the Practical and Theoretical Idea
(c) The Absolute Idea |
| § 236. | The Unity of Subjective and Objective Idea |
| n. | The Absolute Idea is the unity of the theoretical and practical idea |
| § 237. | There is no transition, no presupposition |
| n. | The absolute is like the old man who utters the same creed as the child, but pregnant with significance of a lifetime |
| § 238. | [a] The Beginning of the Speculative Method |
| n. | Philosophical method is analytical as well as synthetic |
| § 239. | [b] The Judgment implicit in the Idea |
| n. | In the advance of the idea, the beginning exhibits itself as what it is implicitly |
| § 240. | The distinction of Individual and Universal is an identity |
| § 241. | The Development becomes a regress into the first |
| § 242. | The contradiction in its own nature |
| § 243. | The method is the notion of the content |
| § 244. | The Idea is Nature |
| n. | This Idea which has Being is Nature |
Contents of Science of Logic — Philosophy of Nature (next part of Encyclopedia)
Each horizontal bar marks the end of a file. To down load the whole Shorter Logic, download each file in turn.