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accidental quality。 The one mode of thinking invalidates the other； and only that philosophical
exposition can manage to become plastic in character which resolutely sets aside and has nothing
to do with the ordinary way of relating the parts of a proposition。
As a matter of fact； non…speculative thinking has its rights too； which are justifiable； but are
disregarded in the speculative way of stating a proposition。 Abolishing the form of the proposition
must not take place only in an immediate manner； through the mere content of the proposition。 On
the contrary； we must give explicit expression to this cancelling process； it must be not only that
internal restraining and confining of thought within its own substance； this turning of the conception
back into itself has to be expressly brought out and stated。 This process； which constitutes what
formerly had to be accomplished by proof； is the internal dialectical movement of the proposition
itself。 This alone is the concrete speculative element； and only the explicit expression of this is a
speculative systematic exposition。 Qua proposition； the speculative aspect is merely the internal
restriction of thought within its own substance where the return of the essential principle into itself
is not yet brought out。 Hence we often find philosophical expositions referring us to the inner
intuition； and thus dispensing with the systematic statement of the dialectical movement of the
proposition； which is what we wanted all the while。 The proposition ought to express what the
truth is： in its essential nature the truth is subject： being so； it is merely the dialectical movement； this
self…producing course of activity； maintaining； its advance by returning back into itself。 In the case
of knowledge in other spheres this aspect of expressly stating the internal nature of the content is
constituted by proof。 When dialectic； however； has been separated from proof； the idea of
philosophical demonstration as a matter of fact has vanished altogether。
On this point it may be mentioned that the dialectical process likewise consists of parts or elements
which are propositions。 The difficulty indicated seems therefore to recur continually； and seems to
be a difficulty inherent in the nature of the case。 This is like what happens in the ordinary process
of proving anything； the grounds it makes use of need themselves to be based on other grounds
again； and so on ad inflnitum。 This manner of furnishing grounds and conditions； however；
concerns that type of proof from which the dialectical movement is distinct and hence belongs to
the process of external knowledge。 As to what this movement is； its element is the bare concept；
this furnishes a content which is through and through subject impliciter and per se。 There is to be
found； therefore； no sort of content standing in a relation； as it were； to an underlying subject； and
getting its significance by being attached to this as a predicate。 The proposition as it appears is a
mere empty form。
Apart from the sensuously apprehended or ideally presented （vorgestellten） self； it is in the main
the mere name qua name which denotes the subject pure and simple； the empty unit without any
conceptual character。 For this reason it would e。g。 be expedient to avoid the name 〃God〃；
because this word is not in its primary use a conception as well； but the special name of an
underlying subject； its fixed resting…place； while； on the other hand； being or the one； singleness；
subject； etc。； themselves directly indicate conceptions。 Furthermore； if speculative truths are stated
about that subject ＇God＇； even then their content is devoid of the immanent notion； because that
content is merely present in the form of a passive subject； and owing to this the speculative truths
easily take on the character of mere edification。 From this side； too； the obstacle； arising from the
habit of putting the speculative predicate in the form of a proposition； instead of taking it as an
inherent essential conception； is capable of being made greater or less by the mere way
philosophical truths are put forward。 Philosophical exposition； faithfully following its insight into the
nature of speculative truth； must retain the dialectical form； and exclude everything which is not
grasped conceptually and is conception。
Just as much as in the procedure of ratiocination； the study of philosophy finds obstruction； too； in
the unreasoning conceit that builds itself on well…established truths； which the possessor considers
he has no need to return upon and reconsider； but rather takes to be fundamental； and thinks he
can by means thereof propound as well as decide and pass sentence。 In this regard； it is especially
needful to make once again a serious business of philosophy。 In all spheres of science； art； skill；
and handicraft it is never doubted that； in order to master them； a considerable amount of trouble
must be spent in learning and in being trained。 As regards philosophy； on the contrary； there seems
still an assumption prevalent that； though every one with eyes and fingers is not on that account in a
position to make shoes if he only has leather and a last； yet everybody understands how to
philosophize straight away； and pass judgment on philosophy； simply because he possesses the
criterion for doing so in his natural reason — as if he did not in the same way possess the standard
for shoemaking too in his own foot。 It seems as if the possession of philosophy lay just in the want
of knowledge and study； as if philosophy left off where the latter began。 It； is commonly held to be
a formal kind of knowledge devoid of all substantial content。 There is a general failure to perceive
that； in the case of any knowledge； and any science； what is taken for truth； even as regards
content； can only deserve the name of 〃truth〃 when philosophy has had a hand in its production。
Let the other sciences try as much as they like to get along by ratiocination or raisonnement
without philosophy； they are unable to keep alive without it； or to have any spiritual significance
and truth in them。
18。 Natural philosophizing as healthy common sense and as genius
As regards philosophy in its proper and genuine sense； we find put forward without any hesitation；
as an entirely sufficient equivalent for the long course of mental discipline — for that profound and
fruitful process through which the human spirit attains to knowledge — the direct revelation of the
divine and the healthy common sense of mankind； unconcerned with and undisciplined by any
other knowledge or by proper philosophical reflection。 These are held to be a good substitute for
real philosophy； much in the way that chicory is lauded as a substitute for coffee。 It is not a very
pleasing spectacle to observe uncultivated ignorance and crudity of mind； with neither form nor
taste； without the capacity to concentrate its thoughts on an abstract proposition； still less on a
connected statement of such propositions； confidently proclaiming itself to be intellectual freedom
and toleration； and even the inspiration of genius。 This last used once upon a time； a