himself into existence as Substances; but still directly from God there issues only one substance, the vous, Reason; and it is from this latter that the rest follow, but always so that the one is successively out of the other, the divine substance being extenuated in proportion to the remotion from the centre.' Speculative Philosophy is not unrepresented in the definition of Gnosis as 'Higher Wisdom, a Religious Wisdom, that by aid of foreign Philosophemes would lay deeper the foundations of the Positive and Traditional.' We know, too, that in Alexandria, the seat of Gnosticism, there was a desire and an effort to reconcile and unite 'opposing Philosophemes;' there, when the fair blossom of Greece, which the bland heaven had evoked, was faded and withered up, Art sought to replace what Nature no longer spontaneously offered.' These are certainly Anklänge, assonances; but it is not to be supposed that they were suggestive to Hegel; rather they ought to be suggestive to us only-suggestive of the analogy of the Historical Occasions: and, for the rest, we have to be thankful that Hegel has probably effected, by tenacious dogging of the pure Notion, what the Gnostics, soaring into the figurate Conception, were only able to convert into the monstrosities of dream.

We pass now from What sort to How much; nor is it difficult to see that How much is indifferent to What sort, or that it is just the indifferent limit.

V.

A SUMMARY OR TRANSLATION, COMMENTED AND INTERPRETED, OF THE SECOND SECTION OF THE COMPLETE LOGIC, QUANTITY.

WE have seen the collapse of the entire round of the constituents of Quality into a simple identity from the qualitative indifference of which, its own opposite, a wholly new sphere, Quantity, emerges. This emergence, what Hegel names the Unterschied, the se-cernment, the se-cession, the dif-ference, we have now more closely to consider.

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This section opens in a strain of singularly rich and beautiful reflexion, which is also always somehow of a double aspect. On one aspect, it is still Qualitative Being-for-Self which we have before us the Voice,— thoroughly identified with, and indifferent to, its own Determinateness the Notes; and on the other aspect we suddenly find that this is Quantity. The life of the Voice is now just indifferent continuity of one or ones; and what is that but Quantity? This reference being kept steady, the expressions of Hegel, however coy and elusive, will become intelligible. Quality-a Notewill be readily granted to be the first, the immediate, or the direct Determinateness;' whereas Quantity is a Determinateness which is indifferent, so to speak, to what it is indifferent to the Being it conveys: it is a Limit which is none; it is Being-for-Self directly

identical with the Being-for-Other;-the Repulsion of the many ones (the Notes), which is immediately their non-repulsion, their continuity' -or the Voice which is in the Notes and through the Notes, at once Beingfor-Self and Being-for-Other. The duplicity of this description is very evident: inwardly it applies to our latest qualitative values, but outwardly it just names Quantity, which is now then explicit.

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Again, the Notes appear no longer to have their affair in themselves, but in another, the Voice, while at the same time both they and it are reflected into themselves as indifferent limits: that is, the Deterninateness in general is out of itself, a something directly external to itself and to the Something; such a Limit, its indifference in its own self, and the indifference of the Something to it, constitutes the quantitative Determinateness of a Something.'

It must be regarded as a great triumph of the method of Hegel, that a mere dogging of the pure Notion as it trends away off in its own self before us, should lead to such an exhaustive statement of the idea of Quantity — a statement, too, as will be found in the end, no less exhaustive of the complete theory than of the mere initiatory idea.

The general division which follows now will be more intelligible after the Discussion; and as for the Remark, it contains some slight illustrative matter. A corn-field, for example, is still a corn-field, though its quantitative limit be altered; but by alteration of its qualitative limit, it becomes meadow, wood, &c. A red, whether more or less intense, is still red; but its quality being changed, it ceases to be red, and becomes blue, &c. Thus, from every example, we may see that Quantity always concerns a Beingness, which is

indifferent to the very determinateness which it now, or at any time, has. Quantity is usually defined 'anything that will admit of increase or decrease.' To increase is to make more-to decrease, less-in quantity. The definition is thus tautological and faulty. Still, the true notion is implied: we see the distinction of Quantity to be its own indifference to becoming other; which othering or alteration, too, is always external.

CALIFORNIA.

QUANTITY is sublated Being-for-Self;' the Voice is identified away out into the Notes and on with them; 'or, the repelling One has become the referring One, relates itself to its Other as in identity, and has gone over into Attraction. The absolute denyingness of the repelling One is melted out into this Unity; but still this Unity as containing the One is influenced by the immanent repulsion - it is unity with itself as unity of the Being-out-of itself. Attraction is in this way the moment of Continuity in Quantity.'

But this Unity is, so to speak, no dry unity; it is the Unity of Somewhat, of the Many, of the Units. Continuity, then, implies Discretion. The one unit is what the other is; and it is this sameness which the Repulsion extends into the Continuity. Discretion for its part is confluent; the discretes are the same thing, one then,—and so continuous.

Quantity is the Unity of Continuity and Discretion, but firstly in the form of Continuity, inasmuch as it has just issued from the self-identically determinate Being-for-Self. Quantity is now the truth, the Wahrheit, the wareness, the perceived factuality of the Absolute, which in the last value of the Being-for-Self was left as the self-sublating self-reference, the self-perpetu