motion has not yet been detected'! I suppose the ordinary reader will admit that he has been taught to believe, both by the voice of universal rumour and Hamilton's own, that Greek and German were the familiars of this latter, and that, accordingly, he had refuted Hegel and thoroughly mastered Aristotle-or even, perhaps, superseded him!-Coleridge will be found saying somewhere that Zeno, in the matter of his contradiction in regard to Infinite Divisibility, had forgot to bring Time into account; and De Quincey will be found somewhere, in commentary of Coleridge, firing up, as usual, into the figurate Conception with loud exclamation, that here at last was a voice across the ages solving the mystery! Coleridge's explanation here is but a vague mention of Time, a schoolboy's guess, without sight of what it meant or of what was to be done with it;-Coleridge, in fact, would in all probility have been quite powerless before the rejoinderWhy, Time itself is an example of the same Contradiction. Greek and German were the strong points of Coleridge and De Quincey also! It is just possible that Coleridge's remark and De Quincey's Comment (though with less probability in the case of the latter) preceded 1812 and the Logic of Hegel; but what of Aristotle ?-and why should such Grecians not have directly consulted him, well known (Bayle) to have written on the point in question, when they had their attention expressly directed to the Zenonic problem ?— Take it as one may, the reality of Hegel, the substance of Hegel, becomes of even mountainous solidity in the comparison involuntarily suggested-or rather there is no comparison, one of the terms being, in relation to the rest, manifestly transcendent.

B.

CONTINUOUS AND DISCRETE QUANTITY.

1. Quantity contains the two moments of Continuity and Discretion. It is to be set in both as its significates. It is immediate unity of these, already at first hand; i. e., it is itself set at first hand only in one of its significates, Continuity, and is thus Continuous Quantity.

'Or Continuity is, indeed, one of the moments of Quantity, which (Quantity) is completed only with the other moment, Discretion. But Quantity is concrete unity only so far as it is unity of distinguished moments. These, therefore, are to be taken as distinct and different, certainly-not, nevertheless, to be resolved again into Attraction and Repulsion, but in their truth each as remaining in its unity with the other, i.e., as the whole. Continuity is only coherent, solid unity as unity of the Discrete; thus expressed it is no longer only moment, but entire Quantity-continuous Magnitude.

2. Immediate Quantity is continuous Magnitude. But Quantity, on the whole, is not an Immediate; Immediacy is a Determinateness (a Quality) of which Quantity is the very sublation. It is, therefore, to be set or expressed in the determinateness which is immanent to it: this is the one or unit. Quantity is discrete Magnitude.

Discretion is, like Continuity, a moment of Quantity; but it is itself also entire Quantity, just because it is a moment in it, in the whole, and, therefore, even as distinguished, steps not out of this whole, not out of its unity with the other moment. Quantity is Aussereinanderseyn, asunderness, out-of-one-another-ness in

itself, and continuous Magnitude is this Asunder-ness as setting itself forward without negation, as a coherence that is equal and alike within itself. But discrete. Magnitude is this Asunder-ness as incontinuous, as interrupted. With this Many of Ones there are not again present, however, the Many of the Atom and the VoidRepulsion in general. Because discrete Magnitude is Quantity, its Discretion is itself continuous. This Continuity of the Discrete consists in this, that the ones or units are alike, are equal to one another, or that they have the same unity, the same oneness (i.e., of being the Like of one another). Discrete Magnitude is therefore the Asunder-ness of the many or repeated One, as of the Like (as of this Like of one another, or of the Sameness), not the many One as such, but expressed as the Many or Much of one Unity.'

The above is an exact translation; and translation is necessitated here by the impossibility of accomplishing any closer summary than the text itself. This is a Constant Quantity in Hegel, who seldom offers any loose tissue of raisonnement to give a chance of distillation or compression into summary. (The true state of the case, then, is, not the impossibility of extracting any sense from Hegel without distillation, but this impossibility with distillation, or rather the impossibility of distillation simply.) But little comment seems necessary. The immediacy of the Continuity of Quantity at first hand depends, it will be remembered, on the qualitative indifference, the value, from which it issued. Indeed, this value, the indifferent For-itself-beënt One, should never be left out of mind here, as it is precisely from this One that Quantity is, or that Quantity derives its peculiar character. The One is but the prototype of the Discrete, as the One

ness is but the prototype of the Continuous. The indifference of the For-itself-beënt One, is just the continuance of this One; there is nothing but One, One, One, onwards in infinitum: what is this but Quantity in both of its moments? The reader, in short, must never forget ever and anon to orient himself by a reference to the-sub specie æterni.-'Immediacy is a Determinateness of which Quantity is the very Sublation:' we saw this to be the case when Quality passed into Quantity; that transition was simply oneness, immediacy passing into indifference; but still in the indifference there is the immanent One, which is the Discrete of Quantity: Quantity, then, may be expressed, may be set as explicit, as overt in this its moment of discretion, or it may be so stated. Again, this One that is the Discrete, is also the One, One, One, the One-ness that is the Continuous; and either moment is Quantity and the same Quantity, the Discrete as the One at all, the Continuous as the one One of, or through, all the Ones. This will suffice also to supply the necessary commentary to what follows as regards the Like of one another,' &c. The derivation of our asunder from the German auseinander will also be obvious. The Reader must be struck with the marvellous truth to the nature of Quantity contained in language that is meant in the first instance to apply only to the indifferent absolute One we had reached in Quality. This is the true nature, then, of the Hegelian progress, as it is of Thought, and just of the universe in general,-Setzen, Explicitation; whatever at any time we have before us suddenly becomes explicit as another, a new. The phrase many One has been necessitated by the corresponding phrase of the original; it will be found not to shock if the reader read with his

mind thoroughly addressed to the self-equal, self-like (discrete) One, that is also the many (continuous) One, of the one, but continued, For-itself-beënt One. The indifference is the Many One,-the Continuum ; but the one One that is persistently immanent all this time in the indifference, in the continuance, is the like One, the One of the Oneness,-the Discretum. Both are the same, both are quantity; or quantity is only at once through their sameness and their distinction: without immanent difference or distinction there is no such thing as recognition of an Inhalt, an object, a concrete, in any case; and in every case the question is which moment is the set one, the express or explicit one, and which is the implicit one that is for the time only in itself? - Bestimmung, it will be seen, has been translated significate; it might have been translated -function; but, indeed, Bestimmung always refers to signification, denotation. As regards the immediacy,

in which Quantity appears as continuous, it is to be remarked that the first moment of the Notion in all its forms is one of immediacy: it is always the moment of identity, of understanding or simple apprehension, and that is immediacy. The three moments may be respectively named, then, Immediacy, Mediacy, and mediated, or re-mediated, Immediacy: Apprehension (understanding) takes up just what is before it; Judgment refuses it as it is, and asks for it in another; Reason resumes. Re-extrication of the moments from each new whole, and in the form, or with the peculiar nature, of this new whole, is the spring and the means of the movement, or just the movement: thus Being acting on Nothing, but in Becoming, arose as Origin, while Nothing acting on Being, but in Becoming, arose as Decease; Being acting on Nothing, but in There