mind thinking itself purely, in art, in religion, in, finally, philosophy. Such thinking "means aliberation… As existing in an individual form, this liberation is called I… free Spirit…Love… Blessedness." Such is Hegelian "rationalism".
This nature though is nature withoutthe dust: Nature in itself in the idea is divine, but in the specific mode by which it isnature it is suspended (193).This is why "the ancients conceived of matter in general as the
." Its "absolute essenceis the negative", Hegel says of the being of nature in general. In nature the Idea "is as thenegative of itself", i.e. it is "external to itself", not merely "in relation to this Idea", as wemight think of the first Trinitarian procession, in Hegel's view of it, but an externality proper to nature as a suspended existence. By use of this term "suspended" Hegel wishes to speak
of nature as "time-conditioned". For since time is
the mediation of space, thedetermination of nature as nature Hegel cannot without circularity say that
process istime-conditioned. Time, rather, is the sign or manifestation of suspension. "The things whichare
are temporal" or, as Plato put it, they "both are and are not".In this externality the determinations of the concept have
of anindifferent substance and isolation in regards to each other (193, my stress).Sight, therefore, as seeming to posit substance inherently,
outward sense, pretends to"brake" the
, which is impossible, a contradiction. Hence Hegel, in his psychology(
Philosophy of Spirit, Enc. III
), will place hearing above sight as more in harmony(!) with the
of the concept, which "exists as an inward entity".To the sense of individuality belongs that subjectivity which, as purely self-demonstrating subjectivity, is tone (281, 1817 text).Hegel writes this while still speaking of an animal life merely. Here we see the identity of the
tripartite dialectic with an absolute subjectivity which is in fact the "I". Such universal participation is specifically and alone immortality. It is the true and abiding self, in other words, as the "individual" is not. Indeed, the individual is not, simply, so there is no loss or restriction here. "Let this mind be in you which was also in Christ Jesus" (
). Hegelwill have had this famous
text, to which he often refers, in mind. The "self-emptying",the
of individuality, in love, simply
(the passing over to) the exaltation to"lordship", to freedom. The "lord", unlike the "master" of the
, is free, as "allin all" having no subjects, "free among the dead".It is after all through hearing and tone that
is born and so Hegel will give priority tospoken language over written, as he will to alphabetic (a remembered phonology specifically)over hieroglyphic writing. Nature has "no freedom in its existence"
it is not "inward". The concept, that is tosay reality, ultimately exists, is actual, as inward (192). Inward to what, in such case? Well,here we see the finitude of spatial metaphor, such that the outside is inward, the
of nature is there to be seen on the surface. Truth itself, we might more generally say, as being's
, is the reality (the truth) of being, as inward, as
even. That is, reality
Encyclopaedia, The Science of Logic
(tr. Wallace), 159, wrapping up the doctrine of essence. Regardingthe
paragraph numbers etc. are from the second edition of 1827, ten years after the original
appeared which is used here for the philosophy of nature.
Cf. Jacques Derrida (1971), "Speech and Writing according to Hegel", in
G.W.F. Hegel, Critical Assessments
,ed. Robert Stern, Routledge, London 1993.