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The entire diversity of these aspects comes not from the thing； but from us； and we find them
falling apart thus from one another； because the organs they affect are quite distinct inter se； the
eye is entirely distinct from the tongue； and so on。 We are； consequently； the universal medium
where such elements get dissociated； and exist each by itself。 By the fact； then； that we regard the
characteristic of being a universal medium as our reflection； we preserve and maintain the
self…sameness and truth of the thing； its being a 〃one〃。
These diverse aspects； which consciousness puts to its side of the account； are； however； each by
itself just as it appears in the universal medium； specifically determined。 White is only in opposition
to black； and so on； and the thing is a 〃one〃 just by the fact that it is opposed to other things。 It
does not； however； exclude others from itself； so far as it is 〃one〃； for to be 〃one〃 is to be in a
universal relation of self to self； and hence by the fact of its being 〃one〃 it is rather like all。 It is
through the determinate characteristic that the thing excludes other things。 Things themselves are
thus determinate in and for themselves； they have properties by which they distinguish themselves
from one another。 Since the property is the special and peculiar property ＇the proper property＇
of the thing； or a specific characteristic in the thing itself； the thing has several properties。 For； in
the first place； the thing is true being； is a being inherently in itself； and what is in it is so as its own
essential nature； and not on account of other things。 Hence； in the second place； the determinate
properties are not on account of other things and for other things； but inherent in that thing itself。
They are； however； determinate properties in it only by the fact that they are several； and maintain
their distinction from one another。 And； in the third self…contained； each in and for itself； and are
indifferent to one another。 It is； then； in truth the thing itself which is white； and also cubical； and
also tart；； and so on； in other words； the thing is the 〃also〃； the general medium； wherein the many
properties subsist externally to one another； without touching or affecting one another； and without
canceling one another； and； so taken； the thing is taken as what it truly is。
Now； on this mode of perception arising； consciousness is at the same time aware that it reflects
itself also into itself； and that； in perceiving； the opposite moment to the 〃also〃 crops up。 This
moment； however； is the unity of the thing with itself； a unity which excludes distinction from itself。
It is consequently this unity which consciousness has to take upon itself ； for the thing as such is the
subsistence of many different and independent properties。 Thus we say of the thing； 〃it is white；
and also cubical； and also tart〃； and so on。 But so far as it is white it is not cubical； and so far as it
is cubical and also white it is not tart； and so on。 Putting these properties into a 〃one〃 belongs
solely to consciousness； which； therefore； has to avoid letting them coincide and be one （i。e。 one
and the same property） in the thing。 For that purpose it introduces the idea of 〃in…so…far〃 to meet
the difficulty； and by this means it keeps the qualities apart； and preserves the thing in the sense of
the 〃also〃。 Quite rightly consciousness at first makes itself responsible for the oneness〃 in such a
way that what was called a property is represented as being 〃free matter〃 （materia libera）。 （3） In
this way the thing is raised to the level of a true also' since it …thus becomes a collection of
component elements （materials or matters）； and instead of being a one〃 becomes a mere
enclosure； a circumscribing。
If we look back on what consciousness formerly took upon itself； and now takes upon itself； what
it previously ascribed to the thing； and now ascribes to it； we see that consciousness alternately
makes itself； as well as the thing； into both a pure atomic many…less 〃one〃； and an 〃also〃 resolved
into independent constituent elements （materials or matters）。 Consciousness thus finds through this
comparison that not only its way of taking the truth contains the diverse moments of apprehension
and return upon itself； but that the truth itself； the thing； manifests itself in this twofold manner。 Here
we find； as a result of experience； that the thing exhibits itself； in a determinate and specific
manner； to the consciousness apprehending it； but at the same time is reflected back into itself out
of that manner of presenting itself to consciousness； in other words； the thing contains within it
opposite aspects of truth； a truth whose elements are in antithesis to one another。
Consciousness； then； gets away also from this second form of perceptual procedure； that； namely；
which takes the thing as the true selfsame； and itself as the reverse； as the factor that leaves
sameness behind and goes back into self。 Its object is now the entire process which was
previously shared between the object and consciousness。 The thing is a 〃one〃； reflected into self； it
is for itself； but it is also for an other； and； further； it is an other for itself as it is for another。 The
thing is； hence； for itself and also for another； a being that has difference of a twofold kind。 But it is
also 〃one〃。 Its being 〃one〃； however； contradicts the diversity it has。 Consciousness would；
consequently； have again to make itself answerable for putting the diversity into the 〃one〃； and
would have to keep this apart from the thing。 It would thus be compelled to say that the thing
〃in…so…far as〃 it is for itself is not for another。 But the oneness belongs to the thing itself； too； as
consciousness has found out； the thing is essentially reflected into self The 〃also〃； the distinction of
elements indifferent to one another； falls doubtless within the thing as well as the 〃oneness〃； but
since both are different； they do not fall within the same thing； but in different things。 The
contradiction which is found in the case of the objective content as a whole is assigned to and
shared by two objects。 The thing is； thus； doubtless as it stands （an und für sich） selfsame； but
this unity with itself is disturbed by other things。 In this way the unity of the thing is preserved； and；
at the same time； the otherness is preserved outside the thing； as well as outside consciousness。
Now； although the contradiction in the object is in this way allotted to different things； yet the
isolated individual thing will still be affected with distinction。 The different things have a subsistence
on their own account （für sich）； and the conflict between them takes place on both sides in such a
way that each is not different from itself； but only from the other。 Each； however； is thereby
characterized as a something distinctive； and contains in it essential distinction from the others； but
at the same time not in such a way that this is an opposition within its being； on the contrary； it is
by itself a simple determinate characteristic which constitutes its essential character； distinguishing it
from others。 As a