itself.

The Voice is thus but a mediation of Repulsion and Attraction, of a negative reference to itself as setting the Notification, and of an affirmative (yet negative) reference to itself as sublating it. The Voice, then, is just this Becoming, in which its form as Immediate, as Beënt, as beginning, as catching-on (dass es anfängt), as Note in the Notification, and equally its form as resultas the One, Immediate, excludent Voicehave disappeared. The process, then, which the Voice is, assumes the Voice itself always as sublated: in the reference outwards, it encounters not itself, but its otherwiseness, its Notification, — there then it is sublated; and in its reference inwards it is again sublated, in that it sublates into itself that really which it is its Notification. The sublation as Consciousness is a relative sublation, a reference which is a different Repulsion and Attraction at once; or it repels its Note (Object) as Note, and attracts its Note (Object) as its. But Consciousness becomes Self-consciousness, or the Conscious Voice becomes the Self-conscious Voice ;that is, through negation of the mutual externality, the mutual immediacy and There-beingness, it goes over into the infinite (the unended, the endless) reference of mediation, or re-mediation. Again as result, then, the Self-conscious Voice (Notification included, Notification just it) is that Becoming that in the retentionlessness of its moments (its Notes) is a collapse, a precipitation, a going together with itself into simple immediacy—a simple immediacy at once as Absolute and Infiniteor a simple immediacy at once of its own Absoluteness as Voice, and of its own Infiniteness as Notification. But Voice and Notification gone together into this mutual indifference — an indifference both of One and Many - an indifference in which any reference to

Being is sublated, or in which any particular Beingness is just indifferent-have gone together into simple Quantity.

Read in a similar mood, as it were, of pictorial reflexion, the two remaining paragraphs, which briefly sum together the moments we have gone through, will yield a similar captivating felicity and marvellous farreachingness. The qualitativeness of the Voice and its Notes is readily seen to be founded on what is meant by Being or by Immediacy. Again, the qualitative immediacy of any one Note is seen to have Limit, Determinateness, so identified with its very Being, that with its alteration the Note itself disappears: the Notification presents itself thus as Finitude. If one conceive to oneself a wandering light or reflexion, one will be able to realise to oneself, how with the slightest shift, with the alteration, that is, the objects themselves change, and that is disappear. The qualitative unity is so immediate, so without mediation, or intervention of other, in any one Note, that difference, so far as it is concerned, seems to have disappeared. The Note, however, is in itself at once Being and Negation, or Being and Nothing; but this difference being only in itself and concealed from it by its own immediacy, falls as Otherwiseness in general, out of it. To the Voice, its single Note is so immediate, or the Voice in its single Note is to itself so immediate, that the difference just falls out of it as the Otherwiseness of the various Notes. This Otherwiseness is sublated into the Beingfor-Self of the One Voice; and all settles into the One Unity- that is, a determined or differentiated Unity but a Unity self-determined. Thus the Voice, even in its Negation, the Notes, is but consonant with its own self.

This Unity is thus Being, affirmative, negation of negation, remediated immediacy: the Voice can be readily seen to be all this, and so consequently, as the Unity that passes through and continues through its own determinatenesses or limits, the Notes, which are set as sublated within it. It is also There-being, relative distinctivity, but no longer in the form of the abstract Notes, but in these, as now identified with the one Voice, with that which simpliciter is. In this selfcontinuity of being, the One itself has in a manner vanished; One has gone over and beyond itself, as it were, into Unity,- limit determined as limit simpliciter, but a limit which is none—a limit which, as regards the Voice, is in it and within it, but indifferent to it; but the indifferent limit is again Quantity.

REMARK.

The Kantian Construction of Matter by means of Forces Attracting and Repelling.

Into any explanation of this Remark it will be unnecessary to enter, the reader being now already amply supplied with all that is necessary to enable him to comprehend it. It will constitute another sample of Hegel's irresistible incisiveness, and of his exhaustive and utterly overwhelming argumentation.

It is worth while pointing out that Repulsion and Attraction, Centrifugal and Centripetal Forces, Discretion and Continuity, Intension and Extension, &c., are but the same elements which we have seen from the beginning, but in new and higher forms. This of itself is a proof of the truth of the Notion. Thought thus in its own movement assuming by due degrees all the Forms of the Concrete, this in itself is irresistible demonstration, irresistible demonstration

that What is is Thought, or that Thought is Substance. These Forms themselves, in fact, by-and-by convert themselves of themselves into the Reciprocals of Simple Apprehension and Judgment, which coalesce in Reason, and constitute the Notion itself in direct Logical manifestation. It is worth while adding, also, that this word Setzen just finds its explanation in the peculiar organic Reciprocity that is the pulse and life of the whole movement. What is Gesetzt, is the momentarily overt, apparent, ex-press, ex-plicit Moment, -an outcome of process, which process has now disappeared and is only implicit. But the process of implication and explication involved here must be seen to be directly reciprocal: if there be a movement down, there is equally a movement up; if in, then equally out. The currents meet as in two inverted cones; as the one current rushes out into one cone, the other rushes out equally into the cone it meets: but these currents are One; Draught and Back-draught are identical; there is present, in reality, but a single movement. Perhaps, the best illustration is what we have seen already as the going-together-with-itself: that which is, Consciousness, the Voice, the One, in going together with its own self inwardly, equally expands into its own self outwardly; the Infinitude of its out-of-its-self-ness, its constituent Notes, lighten up or out to the Voice at the very instant that it would darken itself down or inwardly into its abstract One.

IV.

TRANSITION FROM QUALITY TO QUANTITY.

BEFORE passing to Quantity, it may be well to seek to perfect our general view of Quality by adding to the detailed exposition of the Complete Logic which the preceding has attempted to convey, the condensed summary of the subject which presents itself in the Encyclopaedia. But, in taking up this latter work, we cannot resist extracting certain preliminary passages (generally from the First Edition as the shortest statement) which seem calculated to assist the student. And first from the

INTRODUCTION

(under which I include the 'Vorbegriff' that precedes the Logic and), on which we shall spend a very few words only, in order to give prominence to such eminently Hegelian characteristics as are useful or indispensable to what follows as regards the System itself. The commencement may be paraphrased thus :

The objects (subject-matter) of the Sciences in general are granted as presupposed, as there without more ado; that is, they are already given in conception, or they are allowed to pass as admitted common possessions, awakening no question and demanding no justification. It is thus, too, as regards the method of these sciences: this, too, is granted as