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genus； the other being that same life qua a single whole； or universal individual： the mediating term；
however； is a combination of both； the first seeming to fit itself into it as determinate universality or
as species； the other as single whole proper or single individuality。 And since this connected
system belongs altogether to the aspect of the organic embodiment； it comprehends within it too
what is distinguished as inorganic nature。
Since； now； the universal life qua the simple essence of the genus develops from its side the
distinctions of the notion； and has to exhibit them in the form of a series of simple determining
characteristics； this series is a system of distinctions set up indifferently； or is a numerical series。
Whereas formerly the organic in the form of something individual and single was placed in
opposition to this non…essential distinction ＇of quantity＇； a distinction which neither expresses nor
contains its living nature： and while precisely the same has to be stated as regards the inorganic；
taking into account its entire existence developed in the plurality of its properties： it is now the
universal individual which is not merely to be looked on as free from every articulation of the
genus； but also as the power controlling the genus。 The genus disperses into species in terms of the
universal characteristic of number； or again it may adopt as its principle of division particular
characteristics of its existence like figure； colour； etc。 While quietly prosecuting this aim； the genus
meets with violence at the hands of the universal individual； the earth； （5） which in the role of
universal negativity establishes the distinctions as they exist within itself；the nature of which；
owing to the substance they belong to； is different from the nature of those of the genus；and
makes good these distinctions as against the process of generic systematization。 This action on the
part of the genus comes to be quite a restricted business； which it can only carry on inside those
mighty elements； and which is left with gaps and arrested and interrupted at all points through their
unbridled violence。
It follows from all this that in the embodied； organic existence observation can only meet with
reason in the sense of life in general； which； however； in its differentiating process involves really
no rational sequence and organization； and is not an immanently grounded system of shapes and
forms。 If in the logical process of the moments involved in organic embodiment the mediating term；
which contains the species and its realization in the form of a single individuality； had within it the
two extremes of inner universality and universal individuality； then this middle term would have； in
the movement of its reality； the expression and the nature of universality； and would be
self…systematizing development。 It is thus that consciousness takes as the middle term between
universal spirit and its individuation or sense…consciousness； the system of shapes assumed by
consciousness； as an orderly self…constituted whole of the life of spirit； the system of forms of
conscious life which is dealt with in this treatise； and which finds its objective existential expression
as the history of the world。 But organic nature has no history； it drops from its
universal；life；immediately into the individuation of existence； and the moments of simple
determinateness and individual living activity which are united in this realization； bring about the
process of change merely as a contingent movement； wherein each plays its own part and the
whole is preserved。 But the energy thus exerted is restricted； so far as itself is concerned； merely
to its own fixed centre； because the whole is not present in it； and the whole is not there because
the whole is not as such here for itself。
Besides the fact； then； that reason in observing organic nature only comes to see itself as universal
life in general； it comes to see the development and realization of this life merely by way of systems
distinguished quite generally； in the determination of which the essential reality lies not in the
organic as such； but in the universal individual ＇the earth＇； and among these distinctions of earth ＇it
comes to see that development and realization＇ in the form of sequences which the genus attempts
to establish。
Since； then； in its realization； the universality found in organic life lets itself drop directly into the
extreme of individuation； without any true self…referring process of mediation； the thing before the
observing mind is merely a would…be 〃meaning〃； and if reason can take an idle interest to observe
what is thus 〃meant〃 here； it is confined to describing and recording nature's meanings〃 and
incidental suggestions。 This irrational freedom of 〃fancying〃 doubtless will proffer on all sides
beginnings of laws； traces of necessity； allusions to order and sequence； ingenious and specious
relations of all kinds。 But in relating the organic to the different facts of the inorganic； elements；
zones； climates； so far as regards law and necessary connexion； observation never gets further
than the idea of a 〃great influence〃。 So； too； on the other side； where individuality has not the
significance of the earth； but of the oneness immanent in organic life； and where this； in immediate
unity with the universal； no doubt constitutes the genus； whose simple unity however； is just for that
reason determined merely as a number and hence lets go the qualitative appearance；here
observation cannot get further than to make clever remarks； bringing out interesting points in
connexion； a friendly condescension to the notion。 But clever remarks do not amount to a
knowledge of necessity； interesting points of connexion stop short at being simply of interest； while
the interest is still nothing but fanciful 〃opinion〃 about the rational； and the friendliness of the
individual in making allusion to a notion is a childlike friendliness； which is childish if； as it stands； it
is to be or wants to be worth anything。
1。 Directed again Kant and Fichte。
2。 A term employed by a chemist； Winterl； at the beginning of the nineteenth century to denote
combinations intermediate in character between physical mixtures and chemical combinastions。 In
synsomates the bodies undergo in the product； e。g。 a change of colour； specific density； and even
weight； these changes do not take place in mere physical mixtures； and yet they do not constitute
chemical combination。 Examples of synsomates are the blending of water and alcohol； and
amalgrans of minerals。
3。 Heat； e。g。 is a 〃mode of motion〃； a form of 〃energy〃。
4。 Cp。 With the above； the oscillation between the mechanical and teleological conception of 〃law〃
in theoretical biology。
5。 Cp。 Logik； W。 W。； V。 p。 153： 〃The earth as a concrete whole is at once a universal nature or
genus as well as an individual。〃 Cp。 Also Naturphilosophie； §§ 337； 338。
b
Observation Self Consciousness in its Pure Form and
in its Relation to External Reality —
Logical and Psychological Laws