[p. 200]
|200| the relation through the opposition is an other, a third; but each is mediated with the other through the third; the singular, according to its relating itself to itself, is in itself not there, the understanding is its in-itself;31) likewise the universal is not there as negativity, this is its in-itself; and likewise the understanding; – for [it] is the in-itself. It is [α)] the interior of each. – But β likewise the [understanding is the] exterior of each; for as negativity it is the exterior, the existence of the singular; and as universality it is the exterior, the existence of the universal. It is γ) likewise the being (of many), for it is that which contains them as indifferent. It is thus this pure movement of universality which is the in-itself and the existence of what is distinguished from it; it is reason, which is the object to itself. It is the syllogism in its infinity, which sunders itself into extremes which immediately, in that they are, have precisely the other as their in-itself.32) –
31) In the margin: The movement of the pure categories is becoming of [being] in the form of the thing into ground; or the ground has that which is, as movement, as its interior; conversely, the ground goes in the movement of the syllogism to being, insofar as this movement goes back to the simple non-negative equality of all moments; – but totality, actuality as this transparent play of all sides. Opposition (object) extremes – real ones, which are so constituted that precisely this makes up their filled being, to be opposed in that wherein they are equal – repelling of the like-named – and conversely; – thus being itself is this pure movement. Syllogism, unity of opposition as such, mediation is itself immediate unity.
32) In the margin: singularity, immediate negative unity of indifference and opposition, actuality – the I all actuality
Intelligence in this way no longer has an other object as
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