Jena Philosophy of Spirit

[p. 199]

|199| itself. Their universality thereby has at the same time the meaning of being; they are equal to themselves in such a way that precisely this which they are in themselves falls apart into two indifferent ones. Universality as such is only one, but being is precisely reality, or subsisting as many. – They are thus both universal, and only one is the universal, they are beings, and likewise this being is unequal, the one being is the interior, the in-itself of the other, and they are negative. – Their unity is α) itself something other than the two extremes; for they are opposed; but β) their opposition is so constituted that precisely in that wherein they are opposed to one another, they are equal to one another; – (and again, that their opposition is something other than they, than their self-equality.) But precisely in their unity and in their opposition they are related to one another, and since both are something other than they, it is their middle, which relates them. Their syllogism is posited; insofar as they are opposed, they are one in a third, and insofar as they are equal, their opposition, that which diremps them, is likewise a third.

This third, however, is so constituted that it is everything that they are, it is universality, negativity, and, since there are several universals, their being. Universality is such a one as is immediately equal to itself, and opposed to itself; dirempted into itself and its opposite, likewise negativity; and simple being is immediately many. It is the unity of opposites, the universal moving itself within itself, which sunders itself into beings which it is, which thereby is pure negativity. – The understanding is reason, and its object is the I itself. –²⁹⁾ The main thing is that thinghood, insofar as it is universality, likewise immediately presents itself to be, and negativity or unity is posited. Thinghood represented as being passes over from the judgement into the syllogism;³⁰⁾

29) In the margin: (or that singularity, the content of language, becomes as purely negative singularity; – it becomes object as such)

30) In the margin: α They are other than the I; what is their being? They are in themselves, because others β) singular and universal; but this distinction is precisely such a one that wherein they are distinguished, they are equal to each other, i.e. they are not; i.e. not other than I

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