shorter logic-第16部分

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of　composition。　But　the　fact　is；　that　in　abstract　simplicity　we　have　a　category；　which　as　little
corresponds　to　the　nature　of　the　soul；　as　that　of　compositeness。　

One　word　on　the　relation　of　rational　to　empirical　psychology。　The　former；　because　it　sets　itself　to
apply　thought　to　cognise　mind　and　even　to　demonstrate　the　result　of　such　thinking；　is　the　higher；
whereas　empirical　psychology　starts　from　perception；　and　only　recounts　and　describes　what
perception　supplies。　But　if　we　propose　to　think　the　mind；　we　must　not　be　quite　so　shy　of　its　special
phenomena。　Mind　is　essentially　active　in　the　same　sense　as　the　Schoolmen　＇Scholastics＇　said　that
God　is　'absolute　actuosity'。　But　if　the　mind　is　active　it　must　as　it　were　utter　itself。　It　is　wrong
therefore　to　take　the　mind　for　a　processless　ens；　as　did　the　old　metaphysic　which　divided　the
processless　inward　life　of　the　mind　from　its　outward　life。　The　mind；　of　all　things；　must　be　looked　at
in　its　concrete　actuality；　in　its　energy；　and　in　such　a　way　that　its　manifestations　are　seen　to　be
determined　by　its　inward　force。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§35

The　third　branch　of　metaphysics　was　Cosmology。　The　topics　it　embraced　were
the　world；　its　contingency；　necessity；　eternity；　limitation　in　time　and　space：　the
laws　（only　formal）　of　its　changes：　the　freedom　of　man　and　the　origin　of　evil。　

To　these　topics　it　applied　what　were　believed　to　be　thoroughgoing　contrasts：　such
as　contingency　and　necessity；　eternal　and　internal　necessity；　efficient　and　final
cause；　or　causality　in　general　and　design；　essence　or　substance　and　phenomenon；
form　and　matter；　freedom　and　necessity；　happiness　and　pain；　good　and　evil。　

The　object　of　Cosmology　comprised　not　merely　Nature；　but　Mind　too；　in　its　external　complicating
in　its　phenomenon…in　fact；　existence　in　general；　or　the　sum　of　finite　things。　This　object　however　it
viewed　not　as　a　concrete　whole；　but　only　under　certain　abstract　points　of　view。　Thus　the　questions
Cosmology　attempted　to　solve　were　such　as　these：　Is　accident　or　necessity　dominant　in　the　world？
Is　the　world　eternal　or　created？　It　was　therefore　a　chief　concern　of　this　study　to　lay　down　what
were　called　general　cosmological　laws：　for　instance；　that　Nature　does　not　act　by　fits　an　starts。　And
by　fits　and　starts　（saltus）　they　meant　a　qualitative　difference　or　qualitative　alteration　showing　itself
without　any　antecedent　determining　mean：　whereas；　on　the　contrary；　a　gradual　change　（of　quantity）
is　obviously　not　without　intermediation。　

In　regard　to　Mind　as　it　makes　itself　felt　in　the　world；　the　questions　which　Cosmology　chiefly
discussed　turned　upon　the　freedom　of　man　and　the　origin　of　evil。　Nobody　can　deny　that　these　are
questions　of　the　highest　importance。　But　to　give　them　a　satisfactory　answer；　it　is　above　all　things
necessary　not　to　claim　finality　for　the　abstract　formulae　of　understanding；　or　to　suppose　that　each
of　the　two　terms　in　an　antithesis　has　an　independent　subsistence　or　can　be　treated　in　its　isolation　as
a　complete　and　self…centred　truth。　This　however　is　the　general　position　taken　by　the
metaphysicians　before　Kant；　and　appears　in　their　cosmological　discussions；　which　for　that　reason
were　incapable　of　compassing　their　purpose；　to　understand　the　phenomena　of　the　world。　Observe
how　they　proceed　with　the　distinction　between　freedom　and　necessity；　in　their　application　of　these
categories　to　Nature　and　Mind。　Nature　they　regard　as　subject　in　its　workings　to　necessity；　Mind
they　hold　to　be　free。　No　doubt　there　is　a　real　foundation　for　this　distinction　in　the　very　core　of　the
Mind　itself：　but　freedom　and　necessity；　when　thus　abstractly　opposed；　are　terms　applicable　only　in
the　finite　world　to　which；　as　such；　they　belong。　A　freedom　involving　no　necessity；　and　mere
necessity　without　freedom；　are　abstract　and　in　this　way　untrue　formulae　of　thought。　Freedom　is　no
blank　indeterminateness：　essentially　concrete；　and　unvaryingly　self…determinate；　it　is　so　far　at　the
same　time　necessary。　Necessity；　again；　in　the　ordinary　acceptation　of　the　term　in　popular
philosophy；　means　determination　from　without　only　…　as　in　finite　mechanics；　where　a　body　moves
only　when　it　is　struck　by　another　body；　and　moves　in　the　direction　communicated　to　it　by　the
impact。　This　however　is　a　merely　external　necessity；　not　the　real　inward　necessity　which　is　identical
with　freedom。　

The　case　is　similar　with　the　contrast　of　Good　and　Evil…the　favourite　contrast　of　the　introspective
modern　world。　If　we　regard　Evil　as　possessing　a　fixity　of　its　own；　apart　and　distinct　from　Good；
we　are　to　a　certain　extent　right：　there　is　an　opposition　between　them；　nor　do　those　who　maintain
the　apparent　and　relative　character　of　the　opposition　mean　that　Evil　and　Good　in　the　Absolute　are
one；　or；　in　accordance　with　the　modern　phrase；　that　a　thing　first　becomes　evil　from　our　way　of
looking　at　it。　The　error　arises　when　we　take　Evil　as　a　permanent　positive；　instead　of…what　it　really
is…a　negative　which；　though　it　would　fain　assert　itself；　has　no　real　persistence；　and　is；　in　fact；　only
the　absolute　sham…existence　of　negativity　in　itself。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§36

The　fourth　branch　of　metaphysics　is　Natural　or　Rational　Theology。　The　notion　of
God；　or　God　as　a　possible　being；　the　proofs；　of　his　existence；　and　his　properties；
formed　the　study　of　this　branch。　

（a）　When　understanding　thus　discusses　the　Deity；　its　main　purpose　is　to　find　what
predicates　correspond　or　not　to　the　fact　we　have　in　our　imagination　as　God。　And
in　doing　it　assumes　the　contrast　between　positive　and　negative　to　be　absolute；　and
hence；　in　the　long　run；　nothing　is　left　for　the　notion　as　understanding　takes　it；　but
the　empty　abstraction　of　indeterminate　Being；　of　mere　reality　or　positivity；　the
lifeless　product　of　modern　'Deism。'　

（b）　The　method　of　demonstration　employed　in　finite　knowledge　must　always　lead
to　an　inversion　of　the　true　order。　For　it　requires　the　statement　of　some　objective
ground　for　God's　being；　which　thus　acquires　the　appearance　of　being　derived
from　something　else。　This　mode　of　proof；　guided　as　it　is　by　the　canon　of　mere
analytical　identity；　is　embarrassed　by　the　difficulty　of　passing　from　the　finite　to
the　infinite。　Either　the　finitude　of　the　existing　world；　which　is　left　as　much　a　fact
as　it　was　before；　clings　to　the　notion　of　Deity；　and　God　has　to　be　defined　as　the
immediate　substance　of　that　world…which　is　Pantheism：　or　he　remains　an　object
set　over　against　the　subject；　and　in　this　way；　finite…which　is　Dualism。　

（c）　The　attributes　of　God　which　ought　to　be　various　and　precise　had；　properly
speaking；　sunk　and　disappeared　in　the　abstract　notion　of　pure　reality；　of
indeterminate　Being。　Yet　in　our　material　thought；　the　finite　world　continues；
meanwhile；　to　have　a　real　being；　with　God　as　a　sort　of　antithesis：　and　thus　arises
the　further　picture　of　different　relations　of　God　to　the　world。　These；　formulated
as　properties；　must；　on　the　one　hand；　as　relations　to　finite　circumstances；
themselves　possess　a　finite　character　（giving　us　such　properties　as　just；　gracious；
mighty；　wise；　etc。）；　on　the　other　hand　they　must　be　infinite。　Now　on　this　level　of
thought　the　only　means；　and　a　hazy　one；　of　reconciling　these　opposing
requirements　was　quantitative　exaltation　of　the　properties；　forming　them　into
indeterminateness…into　the　sensus　eminentior。　But　it　was　an　expedient　which
really　destroyed　the　property　and　left　a　mere　name。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§36n

The　object　of　the　old　metaphysical　theology　was　to　see　how　far　unassisted　reason　could　go　in　the
knowledge　of　God。　Certainly　a　reason　derived　knowledge　of　God　is　the　highest　problem　of
philosophy。　The　earliest　teachings　of　religion　are　figurate　conceptions　of　God。　These　conceptions；
as　the　Creed　arranges　them；　are　imparted　to　us　in　youth。　They　are　the　doctrines　of　our　religion；
and　in　so　far　as　the　individual　rests　his　faith　on　these　doctrines　and　feels　them　to　be　the　truth；　he
has　all　he　needs　as　a　Christian。　Such　is　faith：　and　the　science　of　this　faith　is　Theology。　But　until
Theology　is　something　more　than　a　bare　enumeration　and　compilation　of　these　doctrines　ab　extra；
it　has　no　right　to　the　title　of　science。　Even　the　method　so　much　in　vogue　at　present…the　purely
historical　mode　of　treatment…which　for　example　reports　what　has　been　said　by　this　or　the　other
Father　of　the　Church…does　not　invest　theology　with　a　scientific　character。　To　get　that；　we　must　go
on　to　comprehend　the　facts　by　thought…which　is　the　business　of　philosophy。　Genuine　theology　is
thus　at　the　same　time　a　real　philosophy　of　religion；　as　it　was；　we　may　add；　in　the　Middle　Ages。　

And　now　let　us　examine　this　rational　theology　more　narrowly。　It　was　a　science　which　approached
God　not　by　reason　but　by　understanding；　and；　in　its　mode　of　thought；　employed　the　terms　without
any　sense　of　their　mutual　limitations　and　connections。　The　notion　of　God　formed　the　subject　of
discussion；　and　yet　the　criterion　of　our　knowledge　was　derived　from　such　an　extraneous　source　as
the　materialised　conception　of　God。　Now　thought　must　be　free　in　its　movements。　It　is　no　doubt　to
be　remembered　that　the　result　of　independent　thought　harmonises　with　the　import　of　the　Christian
religion：　for　the　Christian　religion　is　a　revelation　of　reason。　But　such　a　harmony　surpassed　the
efforts　of　rational　theology。　It　proposed　to　define　the　figurate　conception　of　God　in　terms　of
thought；　but　it　resulted　in　a　notion　of　God　which　was　what　we　may　call　the　abstract　of　positivity　or
reality；　to　the　exclusion　of　all　negation。　God　was　accordingly　defined　to　be　the　most　real　of　all
beings。　Anyone　can　see　however　that　this　most　real　of　beings；　in　which　negation　forms　no　part；　is
the　very　opposite　of　what　it　ought　to　be　and　of　what　understanding　supposes　it　to　be。　Instead　of
being　rich　and　full　above　all　measure；　it　is　so　narrowly　conceived　that　it　is；　on　the　contrary；
extremely　poor　and　altogether　empty。　It　is　with　reason　that　the　heart　craves　a　concrete　body　of
truth；　but　without　definite　feature；　that　is；　without　negation；　contained　in　the　notion；　there　can　only
be　an　abstraction。　When　the　notion　of　God　is　apprehended　only　as　that　of　the　abstract　or　most
r