and the consideration of both finds special place further on. Force and Realisation, it may be said here, however, are certainly a nearer truth than Whole and Parts; but still Force is no less one-sided than Intension itself: its Realisation, Manifestation, Utterance, or outerance, is but as the outwardness of Extension, and is inseparable from the Force; one and the same Intent is common to both forms, to that that is as Extensive, as to that that is as Intensive.'

One gets a striking view here of the fundamental Hegelian truth; element succeeds element in gradual ascent towards the ultimate unity, but in each element precisely the same moments reappear as constitutive : Continuity and Discretion, Extension and Intension, Whole and Parts, Force and its Realisation, Outer and Inner-running through the whole of these, we can see the same moments and the same idea.

'The extensive Quantum sublates itself into Degree, which in turn is wholly dependent on the former; the one form is essential to the other, and the quantitative constitution of every existence is as well extensive as intensive.

Take Number as the example: it is amount, and so extensive; but it is also One, a twenty, a hundred, &c., and the many gone into this unality is of the nature of intension. One is extensive in itself, it can be conceived as any number of parts. The tenth, &c., is this one that has its virtue in an outward several different to it; or the intension comes from the extension. Number is ten, twenty, &c. ; but it is at the same time the tenth, the twentieth in the numerical system: both are the same determinateness, the same constitutedness.

6

The unit of the circle is named degree, because any one part of the circle has its determinateness in the

others out of it, is characterised as one only of a shut (definite) amount of such ones. The degree of the circle is as mere space-magnitude only a usual number; regarded as degree, it is an intensive magnitude which has a sense only as determined through the amount of degrees into which the circle is divided, as the number in general has its sense only in the numerical series.

'Concrete objects show the double side, extension and intension, in the externality and internality of the manifestation of their magnitude. A mass as amount of pounds, hundredweights, &c., is extensive; as exerting pressure, intensive. The Quantity of the pressure is a oneness, a degree, which has its determinateness in a scale of degrees of pressure. As pressing, the mass appears as a Being-within-itself, as Subject, to which accrues intensive distinction. Conversely, what exercises this degree of pressure is able to move from the spot a certain amount of pounds, &c., and in this way measures its magnitude.

'Or warmth has a degree; the degree of temperature, the 10th, 20th, &c., is a simple sensation, a something subjective. But this degree shows equally as extensive, e.g. as the extension of a fluid, of the quicksilver in the thermometer, of air, of clay, &c. A higher degree of temperature expresses itself as a longer column of mercury, or as a smaller cylinder of clay; it warms a greater space, as a less degree only a less space.

'The higher tone is, as the intenser, at the same time a greater number of vibrations; or a louder tone, that is, one to which a higher degree is ascribed, makes itself audible in a greater space. An intenser colour suffices a greater surface than a less intense; or what

is lighter, another sort of intensity, is further visible than what is less light, &c.

In like manner in the spiritual world, high intensity of character, talent, genius, is of a correspondingly wide-grasping There-being, extended influence, and many-sided contact. The deepest Notion has the most universal significance and application.'

In illustration on the same side as these examples, we may observe that the death of the Redeemer is not only the most intense event in history, but just what is intensest in an absolute point of view and in the very possibility of things; hence it is, or will be, what is most extensive also both as regards time and

space.

On the other side, it may be said that intension will not always supply the place of extension, or vice versâ. The wooden mallet and the iron hammer, though absolutely of the same weight, are not always interchangeable. In the galvanic battery, breadth is not found exactly to replace number of plates. Lastly, we are apt to see in characters an excess of intensity that leads to vacillation and lubricity, to flightiness, and in general feebleness: we are accustomed to desire for such characters a mitigation of intensity by increase, as it were, of extension in the nervous system and the general frame. Nevertheless, it is quite possible that these seemingly intense characters are only formally so, and that the depth of their capability is no greater than the breadth of their performance. In galvanism, implements, &c., it is quite possible also to find such facts or considerations as would again reduce both sides to a balance and an identity.

* There is a similar remark in Rosenkranz: Wissenschaft der Logik, p. 486.

REMARK 2.

This is a critique in relation to Kant, and is reserved for consideration elsewhere. I cannot help pointing out, however, that we have here a considerable light on Hegel's attitude to the doctrine of the Immortality. In reference to the usual argument that the soul being one and simple, is indestructible by dissolution of parts, Kant observes that the soul, though extensively simple, may still vanish by process of remission as regards its intensity. To this Hegel rejoins: the usual argument treats the soul as a Thing, and applies in its characterisation the category of extensive Quantum; Kant, therefore, has an equal right to apply that of intensive Quantum the soul, however, is not Ding (thing) but Geist (Spirit), and to the Spirit,' these are Hegel's own words, 'there belongs certainly Being, but of a quite other intensity than that of intensive Quantum, rather of such an intensity that in it the form of immediate Being and every category of the same are as sublated; not only, then, was remotion of the category of extensive Quantum to be conceded, but that of Quantum in general was to be withdrawn: it is something further yet, however, to perceive how, in the eternal nature of the Spirit, there-being, consciousness, finitude, is, and arises therefrom, without this Spirit becoming thereby a thing.'

c. The Alteration of the Quantum.

"The distinction of extensive and intensive Quantum is indifferent to the determinateness (specific nature) of Quantum as such. But in general Quantum is the determinateness which is explicitly set as sublated, the indifferent limit, the determinateness which is just as much the negation of itself (as always in another). This

distinction is developed in extensive magnitude, but intensive magnitude is the There-being (the actual existent specialty) of this externality which Quantum is within itself; (it is the appearance as it were, the realisation in a kind of outward mortal state of the notion.) This distinction (of Quantum as negation of its own determinateness) is set as its (Quantum's) contradiction within itself the contradiction to be simple self to self-referent determinateness which is the negation of itself the contradiction to have its determinateness not in it, but in another Quantum.

'A Quantum, therefore, is explicitly set as, in its Quality, in absolute continuity with its externality, with its otherwiseness. Every quantitative determinateness, therefore, not only can be exceeded, it not only can be altered, but it is explicitly, expressly this, that it must alter itself. Quantitative determinateness continues itself so into its otherwiseness, that it has its Being only in this continuity with another; it is not a beënt, but a becoment limit.

'The One is infinite, or the self to self-referent negation, therefore the repulsion of itself from itself. (This is very fine, and not hard to see.) The Quantum is equally infinite, explicitly set as the self to self-referent negativity; it repels itself from itself. But it is a determinate one, the one which has gone over into Therebeing and into the limit; therefore the repulsion of the determinateness from itself, not the production of its own Like, of what is like and equal to its own self, as the repulsion of the One, but of its otherwiseness; it is now explicit in itself to dispatch itself beyond itself and become another. It consists in this, to increase or decrease itself; it is the externality of determinateness in itself.