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

being, re-appeared as Reality, and Nothing acting on Being, but in There-being, re-appeared as Negation; Being acting on Nothing, but in Something, manifested itself as Ansichseyn, in itself-ness, the Something's own being, and Nothing acting on Being, but in the Something, manifested itself as the Being-for-other, the Being of the Something when under the negation of another, that is, relatively to another, and so on.

REMARK.

'The usual separation of these Quantities.

In the ordinary figurate conceptions of continuous and discrete magnitude, it escapes notice that each of these magnitudes has in it both moments, as well continuity as discretion, and that their difference depends only on which is the explicit determinateness, and which that that is only in itself. Time, Space, Matter, &c., are continuous magnitudes in that they are repulsions from themselves, a fluent Coming-out-of-self, that is at the same time not a going over or a relation to a qualitative other. They possess an absolute possibility of One being set anywhere and everywhere in them; this not as the empty possibility of a mere otherwiseness (as if one should say, it were possible that in place of this stone there were a tree); but they possess the principle of the One in themselves, it is the One of the factors which compose them.

'Conversely in the case of discrete quantity the presence of continuity is not to be overlooked; this moment, as has been shown, is One as oneness.

'Continuous and discrete magnitudes are capable of being regarded as species of Quantity, only if the magnitude is not set under any external determinateness (as a certain So much), but under the peculiar distinctions

or determinatenesses of its own moments; the ordinary transition from genus to species is such as to render the former liable to the ascription of external distinctions dependent on some distributive principle external to it. Withal, continuous and discrete magnitudes are not quanta; they are only Quantity itself in each of its two forms. They may be named magnitudes so far, perhaps, as they have this in common with the Quantum, that they are a peculiar determinateness in Quantity.'

This Remark is also an exact translation, and little comment seems necessary. The One as Oneness is continuity; Oneness as One is discretion. The distinctions will not remain in dry self-identity: the Geometrical point is potential space, Attraction is Repulsion, Repulsion is Motion, &c., and the question always is, which elementary distinction is overt, express, explicit, ostensive, and which latent, implicit, indicated, indirect, &c.? Setzen contains the whole mystery: the Moon here is always either full or new. A concrete must have difference and identity; mere difference were dissolution, and mere identity were equally extinction. Space has both principles; so also Time; and these, though both pure Quantities, are still different. The One and the Many of Space are at once and together. The One of Time never is and always is; its One is its Many, its Many its One Time is thus a symbol of the Absolute.

C.

LIMITATION OF QUANTITY.

The discrete magnitude has firstly the One as its principle, and is secondly Multiplicity of the Ones ; thirdly, it is essentially continuous, it is the One at the same time as a sublated one, as oneness, self-continuation as such in the discretion of the Ones. It is set, therefore,

as a Magnitude, and the peculiar determinateness of such magnitude is the one which in this position and particular Being is excludent one-limit in the unity. The discrete magnitude as such is supposed to be immediately not limited; but as distinguished from the continuous magnitude it is as a There-being (a special Beingness) and a Something, the determinateness of which is the one which one as in a There-being is also first Negation and Limit.

"This limit, besides being referred to the unity, and besides being negation in this unity, is as one also referred to itself, and thus it is encompassing and containing limit. The limit distinguishes itself not in the first instance here from the Something of its Therebeing, but is as one immediately this negative point itself. But the Being that is here limited is essentially as continuity, by virtue of which it is beyond the limit and this one, and is in that regard indifferent. The real discrete Quantity is thus a Quantity, or Quantum, -Quantity as a There-being and Something.

In that the one which is limit, contains the many ones of the discrete quantity within itself, it sets these no less as sublated within it; it is thus limit in the continuity as such, and so the difference between continuous and discrete magnitude is here indifferent; or more correctly, it is limit in the continuity of the one, as much as in that of the other; in it both undergo transition into Quanta.'

These three paragraphs (of C) are exactly translated, but sufficiently difficult. Intelligence must be sought sub specie æterni in the first instance-we must return to look again at the indifferent absolute One with which we entered Quantity. The One, the many Ones, the one One: all lies there; these are the 1, 2, 3 with

which Hegel starts. In the indifferent life of the absolute One now, the One, the Unit, is still as the principle, but it continues, or is the many Ones, and also when it refers back to these and the series of these, it is one One and a Quantity, or Quantum. In its indifference it is certainly essentially continuous;' 'it is the One as sublated One, as Unity;' it is its own 'selfcontinuation in the discretion of the Ones.' It is thus a quantity, and the peculiar specificity of this quantity depends on the One that is its limit. A Ten depends on the tenth. This One (the tenth) is seen also to be the excludent One. The quantity to which this One is limit is characterised as Daseyn, as Etwas, and as dieses Gesetztseyn. Etwas is, of course, translated only Something; Daseyn now as There-being (special Beingness), and again as particular Being. As for Gesetztseyn, it will be found translated on this occasion, and not infelicitously, by in this position.' But why these words are used in this place requires a word of explanation. The key to the whole lies in what has taken place: the One is One, as continued it is many Ones, but as continued it is also one One. Now this last step is as a reflexion from other or others into self; but that is precisely the constitution of Something. Again, the continuance through the series of the Ones is a Werden, a Becoming, while its suspension (by the reflexion alluded to) gives rise to a Daseyn, a There-being, a definite relative So-ness. Lastly, the reflexion is a Setzen, and the result is a Gesetztseyn; the reflexion is only an explicitation of what was before implicit, and the result is a new explicitness, a new position, where this last word may be considered an equivoque of and between its ordinary and its logical

senses.

It will not be difficult to see now, then, that