This Infinity is the wrong or negative infinity: it is only a negation of a finite: but the finite rises again the same as ever, and is never got rid of and absorbed. Being itself and the special sub-categories of it which follow, as well as those of logic in general, may be looked upon as definitions of the Absolute, or metaphysical definitions of God: at least the first and third category in every triad may — the first, where the thought-form of the triad is formulated in its simplicity, and the third, being the return from differentiation to a simple self-reference. the most abstract. At around the same time, Goethe was developing his colour theories in the Farbenlehre of 1810, and introduced similar principles of combination and complementation, symbolising, for Goethe, "the primordial relations which belong both to nature and vision". DOING, BEING AND BECOMING IN TERMS OF ECOLOGICAL AND GLOBAL CONCERNS AND TOWARDS SOCIAL CHANGE FOR HEALTHIER LIFESTYLES. While Plato placed primacy on the world of being in his theory of forms, Hegel contrarily emphasises the higher reality of becoming. While thought thus imagines itself elevated to the infinite, it meets with the opposite fate: it comes to an infinite which is only a finite, and the finite, which it had left behind, has always to be retained and made into an absolute. If it be also said that the infinite is unattainable, the statement is true, but only because to the idea of infinity has been attached the circumstance of being simply and solely negative. The philosophy of the Atomists is the doctrine in which the Absolute is formulated as Being-for-self, as One, and many ones. In Being (determinate there and then), the determinateness is one with Being; yet at the same time, when explicitly made a negation, it is a Limit, a Barrier. And that in two ways. Thus we find Being identified with what persists amid all change, with matter, susceptible of innumerable determinations — or even, unreflectingly, with a single existence, any chance object of the senses or of the mind. Similarly, the infinite of understanding, which is coordinated with the finite, is itself only one of two finites, no whole truth, but a non-substantial element. The word ‘reality’ is however used in another acceptation to mean that something behaves conformably to its essential characteristic or notion. The atom, in fact, is itself a thought; and hence the theory which holds matter to consist of atoms is a metaphysical theory. It is possible to define being as ‘I = I’, as ‘Absolute Indifference’ or Identity, and so on. [c] But the Many are one the same as another: each is One, or even one of the Many; they are consequently one and the same. If we take a closer look at what a limit implies, we see it involving a contradiction in itself, and thus evincing its dialectical nature. The state of mind of a deranged person, being one mass of jealousy, fear, etc., may suitably be described as Quality. Measure, like the other stages of Being, may serve as a definition of the Absolute; God, it has been said, is the Measure of all things. Thus, for example, in Nature what are styled elementary bodies, oxygen, nitrogen, etc., should be regarded as existing qualities. It accordingly seems as if the diversity had been unduly put out of court and neglected. But, in addition, the ground is, it may be, a meadow, not a wood or a pond. We speak, for example, of the reality of a plan or a purpose, meaning thereby that they are no longer inner and subjective, but have passed into being-there-and-then. Two cases are then possible. Measure, the third grade of being, which is the unity of the first two, is a qualitative quantity. In measure, quality and quantity originally confront each other, like some and other. Quality, as determinateness which is, as contrasted with the Negation which is involved in it but distinguished from it, is Reality. But it must not be touched by the infinite. The qualitative character, which in the One or unit has reached the extreme point of its characterisation, has thus passed over into determinateness (quality) suppressed, i.e. And in its result Alteration showed itself to be Being-for-self, finally, in the two sides of the process, Repulsion and Attraction, was clearly seen to annul itself, and thereby to annul quality in the totality of its stages. § 91. A concrete thing is always very different from the abstract category as such. Dualism, in putting an insuperable opposition between finite and infinite, fails to note the simple circumstance that the infinite is thereby only one of two, and is reduced to a particular, to which the finite forms the other particular. Becoming, says Hegel, is “the unity of Being and Nothing.” It is, he says, “one idea.” Becoming is therefore the synthesis of Being and Nothing. The readiest example of it is Becoming. However, some two thousand years after Plato, Hegel offers a novel and radically different solution to the classical dialectic. And when that is done, the mere abstract Being and Nothing are replaced by a concrete in which both these elements form an organic part. What philosophy has to do with is always something concrete and in the highest sense present. Thus the quality of a rock or a river is not tied to a definite magnitude. , becoming, which expresses the instability of pure being or pure non-being. Immediate (sensible) consciousness, in so far as it simultaneously includes an intellectual element, is especially restricted to the abstract categories of quality and quantity. This unit, being without distinction in itself, thus excludes the other from itself. And this in general is the distinction between the forms of Being and Essence: in Being everything is immediate, in Essence everything is relative. Whenever we speak of the One, the Many usually come into our mind at the same time. Hence the distinction between the two is only meant to be; it is a quite nominal distinction, which is at the same time no distinction. If we look, e.g. ( Log Out / More details can be found at www.onlineoriginals.com. Being, Nothing, Becoming; Dasein, Finitude, Infinitude; Being-for-self, the One and the Many, Repulsion and Attraction, Quantity, Quantum, quantitative Relation, and finally the Measure, which flexes over itself and completes the first explicit form of reflection. A quantitative change takes place, apparently without any further significance: but there is something lurking behind, and a seemingly innocent change of quantity acts as a kind of snare, to catch hold of the quality. Through the dialectical process of being-nothingness-becoming, the initial simple idea of a thing is recast into a more complex understanding that dissolves the contradictions. Quantity, on the contrary, is the character external to being, and does not affect the being at all.  into Being as Quantity. Frankfurt a.M.: Suhrkamp, 1969, vol. Those who attribute to the finite this inflexible persistence in comparison with the infinite are not, as they imagine, far above metaphysic: they are still on the level of the most ordinary metaphysic of understanding. a house remains what it is, whether it be greater or smaller; and red remains red, whether it be brighter or darker. Being-there-and-then, as in the first instance apprehended in its being or affirmation, has reality (§ 91); and thus even finitude in the first instance is in the category of reality. But the fact is, mutability lies in the notion of existence, and change is only the manifestation of what it implicitly is. 2 Thus in the measureless the measure is still seen to meet only with itself. In fact this definition is implied in saying that the thing-in-itself is the indeterminate, utterly without form and so without content — or in saying that God is only the supreme Being and nothing more; for this is really declaring him to be the same negativity as above. Aspects of Western Philosophy: Dr. Sreekumar Nellickappilly, IIT Madras 2 The central idea of Hegel's philosoph y is “only the whole is real.” He thus introd uces a concept of the Geist or Spirit as a totalizing central concept that unifies everything. Posted 05/12/2014 by Brady in Cosmology, Dialectical, Modern philosophy. 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