The Logic of Hegel. Georg Wilhelm Friedrich HegelЧитать онлайн книгу.
the form: or, the form belongs to thought and not the contents. In using such terms, for instance, as anger, rose, hope, I am speaking of things which I have learnt in the way of sensation, but I express these contents in a universal mode, that is, in the form of thought. I have left out much that is particular and given the contents in their generality: but still the contents remain sense-derived. On the other hand, when I represent God, the content is undeniably a product of pure thought, but the form still retains the sensuous limitations which it has as I find it immediately present in myself. In these generalised images the content is not merely and simply sensible, as it is in a visual inspection; but either the content is sensuous and the form appertains to thought, or vice versâ. In the first case the material is given to us, and our thought supplies the form: in the second case the content which has its source in thought is by means of the form turned into a something given, which accordingly reaches the mind from without.
(2) Logic is the study of thought pure and simple, or of the pure thought-forms. In the ordinary sense of the term, by thought we generally represent to ourselves something more than simple and unmixed thought; we mean some thought, the material of which is from experience. Whereas in logic a thought is understood to include nothing else but what depends on thinking and what thinking has brought into existence. It is in these circumstances that thoughts are pure thoughts. The mind is then in its own home-element and therefore free: for freedom means that the other thing with which you deal is a second self—so that you never leave your own ground but give the law to yourself. In the impulses or appetites the beginning is from something else, from something which we feel to be external. In this case then we speak of dependence. For freedom it is necessary that we should feel no presence of something else which is not ourselves. The natural man, whose motions follow the rule only of his appetites, is not his own master. Be he as self-willed as he may, the constituents of his will and opinion are not his own, and his freedom is merely formal. But when we think, we renounce our selfish and particular being, sink ourselves in the thing, allow thought to follow its own course, and—if we add anything of our own, we think ill.
If in pursuance of the foregoing remarks we consider-, Logic to be the system of the pure types of thought, we find that the other philosophical sciences, the Philosophy of I Nature and the Philosophy of Mind, take the place, as it were, of an Applied Logic, and that Logic is the soul which animates them both. Their problem in that case is only to recognise the logical forms under the shapes they assume in Nature and Mind—shapes which are only a particular mode of expression for the forms of pure thought. If for instance we take the syllogism (not as it was understood in the old formal logic, but at its real value), we shall find it gives expression to the law that the particular is the middle term which fuses together the extremes of the universal and the singular. The syllogistic form is a universal form of all things. Everything that exists is a particular, which couples together the universal and the singular. But Nature is weak and fails to exhibit the logical forms in their purity. Such a feeble exemplification of the syllogism may be seen in the magnet. In the middle or point of indifference of a magnet, its two poles, however they may be distinguished, are brought into one. Physics also teaches us to see the universal or essence in Nature: and the only difference between it and the Philosophy of Nature is that the latter brings before our mind the adequate forms of the notion in the physical world.
It will now be understood that Logic is the all-animating spirit of all the sciences, and its categories the spiritual hierarchy. They are the heart and centre of things: and yet at the same time they are always on our lips, and, apparently at least, perfectly familiar objects. But things thus familiar are usually the greatest strangers. Being, for example, is a category of pure thought: but to make 'Is' an object of investigation never occurs to us. Common fancy puts the Absolute far away in a world beyond. The Absolute is rather directly before us, so present that so long as we think, we must, though without express consciousness of it, always carry it with us and always use it. Language is the main depository of these types of thought; and one use of the grammatical instruction which children receive is unconsciously to turn their attention to distinctions of thought.
Logic is usually said to be concerned with forms only and to derive the material for them from elsewhere. But this 'only,' which assumes that the logical thoughts are nothing in comparison with the rest of the contents, is not the word to use about forms which are the absolutely-real ground of everything. Everything else rather is an 'only' compared with these thoughts. To make such abstract forms a problem pre-supposes in the inquirer a higher level of culture than ordinary; and to study them in themselves and for their own sake signifies in addition that these thought-types must be deduced out of thought itself, and their truth or reality examined by the light of their own laws. We do not assume them as data from without, and then define them or exhibit their value and authority by comparing them with the shape they take in our minds. If we thus acted, we should proceed from observation and experience, and should, for instance, say we habitually employ the term 'force' in such a case, and such a meaning. A definition like that would be called correct, if it agreed with the conception of its object present in our ordinary state of mind. The defect of this empirical method is that a notion is not defined as it is in and for itself, but in terms of something assumed, which is then used as a criterion and standard of correctness. No such test need be applied: we have merely to let the thought-forms follow the impulse of their own organic life.
To ask if a category is true or not, must sound strange to the ordinary mind: for a category apparently becomes true only when it is applied to a given object, and apart from this application it would seem meaningless to inquire into its truth. But this is the very question on which everything turns. We must however in the first place understand clearly what we mean by Truth. In common life truth means the agreement of an object with our conception of it. We thus pre-suppose an object to which our conception must conform. In the philosophical sense of the word, on the other hand, truth may be described, in general abstract terms, as the agreement of a thought-content with itself. This meaning is quite different from the one given above. At the same time the deeper and philosophical meaning of truth can be partially traced even in the ordinary usage of language. Thus we speak of a true friend; by which we mean a friend whose manner of conduct accords with the notion of friendship. In the same way we speak of a true work of Art. Untrue in this sense means the same as bad, or self-discordant. In this sense a bad state is an untrue state; and evil and untruth may be said to consist in the contradiction subsisting between the function or notion and the existence of the object. Of such a bad object we may form a correct representation, but the import of such representation is inherently false. Of these correctnesses; which are at the same time untruths, we may have many in our heads.—God alone is the thorough harmony of notion and reality. All finite things involve an untruth: they have a notion and an existence, but their existence does not meet the requirements of the notion. For this reason they must perish, and then the incompatibility between their notion and their existence becomes manifest. It is in the kind that the individual animal has its notion: and the kind liberates itself from this individuality by death.
The study of truth, or, as it is here explained to mean, consistency, constitutes the proper problem of logic. In our every-day mind we are never troubled with questions about the truth of the forms of thought.—We may also express the problem of logic by saying that it examines the forms of thought touching their capability to hold truth. And the question comes to this: What are the forms of the infinite, and what are the forms of the finite? Usually no suspicion attaches to the finite forms of thought; they are allowed to pass unquestioned. But it is from conforming to finite categories in thought and action that all deception originates.
(3) Truth may be ascertained by several methods, each of which however is no more than a form. Experience is the first of these methods. But the method is only a form: it has no intrinsic value of its own. For in experience everything depends upon the mind we bring to bear upon actuality. A great mind is great in its experience; and in the motley play of phenomena at once perceives the point of real significance. The idea is present, in actual shape, not something, as it were, over the hill and far away. The genius of a Goethe, for example, looking into nature or history, has great experiences, catches sight of the living principle, and gives expression to it. A second method of apprehending the truth is Reflection, which defines it by intellectual relations of condition and conditioned. But in these two modes the absolute truth