veritably to reach a palpable Here-ness or There-ness, a definitely relative, actual, existential state, though most of these words present themselves only later in the development. The One and the Empty (Void, Vacuum) have as their common simple basis, the negative reference to self;' this is exquisitely simple, but it is a flash that lights up at once-what was impossible to Sir William Hamilton, who could never contrive to crawl out of the hole of this abyss-the very infinitude of Space. Here-being and There-being are of course both for Daseyn, and though neither can absolutely represent that word, the opposition of the two phrases may picturesquely assist here. Daseyn is always a definite-a palpable Being-ness in relation to other. The advantage of Daseyn is, that Hegel gets out his usual irony in it-a sense that coquets between its ordinary meaning of this Being here below, this sublunary life, this mortal state, and its literal meaning of just being-there. Here-being were to be prefered in English, perhaps, because it seems best to preserve the equivoque. REMARK. The Atomistic. We shall in the first place supplement this Remark by translating the form in which it appears in the third edition of the Encyclopaedia.' There it runs thus :— The Atomistic Philosophy is that in which the Absolute is determined as Being-for-self, as One, and as plurality of Ones. The Repulsion which manifests itself in the Notion of the One, has been also assumed by it as the primary and original Force; not Attraction, however, but-what is just the Thought-less-Chance, it is, which is to bring the resultant plurality together again. The One being fixed as One, its combination with any others is certainly to be regarded as something quite external. The Vacuum, which is assumed as other principle to the atoms, is Repulsion itself conceived as the beënt nothing between the atoms. The modern Atomistic-and Physical Science still retains this principle-has given up atoms in so far as it takes to diminutive particles, molecules; in this way it certainly assists sensuous conception, but has wholly abandoned the determination of Thought. Further, a Force of Attraction being added to that of Repulsion, the antithesis has been certainly made complete, and we have given ourselves much credit for the discovery of these so-called forces of nature. But their mutual connection-the concrete and true interest hererequires to be rescued from the obscurity and confusion, in which it has been still left even in Kant's Metaphysical Elements of a Science of Nature. In recent times, the atomistic view has become in Politics still more important than in Physics. According to it, the Will of the Individuals as such is the Principle of the State, the source of Attraction (Association) is the Particularity of our Needs and Greeds, and the Universal, the State itself, is the external relation of Contract. These episodes, which the Remarks constitute, are always both agreeable and auxiliary. Here, for example, this searching critique of atomism reflects a light both of meaning and importance back on the few abstract words which we have just read in the preceding paragraph. Such original incisiveness of eye extends of itself a warrant of truth to the Hegelian products, however trifling they may sometimes seem when externally looked at. There is matter in the Remark as extracted from the Encyclopaedia of later development than the position on which we as yet stand in the Logic; and the reader will do well to return to it when he shall have completed Quality. The greater fulness of the Political allusion is the reason which has placed it here. Hegel is always content to say the least possible, and here he says no word but simply places the Political Confession (Profession) of the day side by side with Atomism. This side by side is quite sufficient to justify the general attitude of the present Germans, whose slowness of Political movement depends on quite other reasons than that cumbrousness and unwieldiness which our own scribblers-not at all blind in their smirking shallowness, but simply lofty in their constitutional superiority-compassionately ascribe to them. What Hegel's mere indication suggests is concrete wisdom, not the idle abstractions of that empty conceit that knows better than its neighbour and than all its neighbours. We may remark in passing that there is here another utterance of Hegel, not without application to Political Economy, though specially directed to Politics in general. The passage contains no point of difficulty, unless that bearing on the Ground of Motion. This Ground is placed in the Negative reference of the One to its Negative. Now we have already said that the voice, as absorbing the notification, could be named the negation of the latter, as also that this same latter constituted, as determination, the negative of the former. Where we are in the development, then, the voice is One, and its determination, its notification, is its; but in this abstract oneness (we do not stop for the particular development)-the One refers negatively to its own negative (which is at bottom itself, though now presentant as there). But negative reference to another is Repulsion, and Repulsion of another is Motion. c. More or Many Ones. REPULSION. The first paragraph accomplishes at full, what we - have sketched in one or two of the preceding sentences, the extrication of the determination, the negative of the One from the One as an Other ;—and this amounts to More Ones. We may remark that this extrication is pretty much the secret of Hegel. There is an original Duality which is also not Two, but One; this is the Original Antithesis, the Original Reciprocity, the Absolute, the Notion, the single Necessity, or rather this is the Protoplast of Necessity itself: the One and its Determination are Two; but the One is the Determination, and the Determination is the One. What is then, is God, the Absolute Spirit, who in himself is Thought. But Thought is just the Notion, the Reciprocal Unity, the Necessity which we have just seen: it distinguishes itself from itself; it is, and its determination also is; but it is the infinite negation that absorbs its determination, and its determination is the negative, the finite negative of it; it then is the negation of the negation, that in which each side is the negative of the other: in one word, this is the pure negativity. The One sets itself: this is the whole secret. Or we may say, it sets or settles into itself. We may conceive Thought as a successive congealment into another. Water congeals into ice. The ice is seen-and may be supposed to be explicit, expressed up out of the now occult other, the water. The water seems to have gone together into the ice, or to have set or settled into the ice. This settled, viewed in its double meaning, the one from without and the other from within, is pretty much Hegel's gesetzt, which bears literally the force of set or settled together into, and, applied to Thought, that of determined, established, decided, &c. It is this life of the One, then, an Explication, Exposition, or even an extrusion and ejection, which has led Hegel to the use of this peculiar word Setzen. All is a Gesetztseyn, a mutuation or promutuation of the infinite One that ever is. There is but the Voice and its Notification. The Voice is the Absolute Seyn; and the Notification is its infinite Werden. The Universe is but the glory of God; Existence, but the sport, the play of himself with himself. In an extract from Kant, we saw Creation, Schöpfung, alluded to in its original sense of scooping or drawing up. This may have proved suggestive to Hegel, who views creation as but this sublation of God up out of himself, this voluntary involuntary scooping or drawing-up of God himself out of himself. To say, then, that creation, or that existence, is but Gesetztseyn, settlement, has its own picturesque truth of meaning, whether we view the process as taking place in the physical or in the intellectual world. The process of the Logic, then, is to be conceived as the process of God; and Hegel meant no metaphor, but literal truth, when he named this process the demonstration of God as he is in his eternal essence before the creation of Nature and a single finite Spirit.' Now of this whole process, the one secret is the secerning of the One's determination out of the One-in the end, indeed, to restore it again, leaving but the Absolute Spirit and his eternal and infinite life. The Negation turns on its Negative; that is, settles into its Seyn, its Being, which is at first necessarily indefinite-Hence, the whole! As regards the expression, as they stand in a, or in one reference, their difference is gesetzt,' the meaning may be, as the Two are in One, their difference is express (expressed); the sense being an equivoque of physical or direct Expression, and of intellectual or |