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aspect of the categories； the treatment of the categories themselves yielded a blank result； what
they are in themselves without the abstract relation to the ego common to all； what is their specific
nature relatively to each other and their relationship to each other； this has not been made an
object of consideration。 Hence this philosophy has not contributed in the slightest to a knowledge
of their nature； what alone is of interest in this connection occurs in the Critique of Ideas。 But if
philosophy was to make any real progress； it was necessary that the interest of thought should be
drawn to a consideration of the formal side； to a consideration of the ego； of consciousness as
such； i。e。 of the abstract relation of a subjective knowing to an object； so that in this way the
cognition of the infinite form； that is； of the Notion； would be introduced。 But in order that this
cognition may be reached； that form has still to be relieved of the finite determinateness in which it
is ego； or consciousness。 The form； when thus thought out into its purity； will have within itself the
capacity to determine itself； that is； to give itself a content； and that a necessarily explicated
content in the form of a system of determinations of thought。
The objective logic； then； takes the place rather of the former metaphysics which was intended to
be the scientific construction of the world in terms of thoughts alone。 If we have regard to the final
shape of this science； then it is first and immediately ontology whose place is taken by objective
logic — that part of this metaphysics which was supposed to investigate the nature of ens in
general； ens comprises both being and essence； a distinction for which the German language has
fortunately preserved different terms。 But further； objective logic also comprises the rest of
metaphysics in so far as this attempted to comprehend with the forms of pure thought particular
substrata taken primarily from figurate conception； namely the soul； the world and God； and the
determinations of thought constituted what was essential in the mode of consideration。 Logic；
however； considers these forms free from those substrata； from the subjects of figurate
conception； it considers them； their nature and worth； in their own proper character。 Former
metaphysics omitted to do this and consequently incurred the just reproach of having employed
these forms uncritically without a preliminary investigation as to whether and how they were
capable of being determinations of the thing…in…itself； to use the Kantian expression — or rather of
the Reasonable。 Objective logic is therefore the genuine critique of them — a critique which does
not consider them as contrasted under the abstract forms of the a priori and the a posteriori； but
considers the determinations themselves according to their specific content。
The subjective logic is the logic of the Notion； of essence which has sublated its relation to being
or its illusory being ＇Schein＇； and in its determination is no longer external but is subjective free；
self…subsistent and self…determining； or rather it is the subject itself。 Since subjectivity brings with it
the misconception of contingency and caprice and； in general； characteristics belonging to the form
of consciousness； no particular importance is to be attached here to the distinction of subjective
and objective； these determinations will be more precisely developed later on in the logic itself。
Logic thus falls generally into objective and subjective logic； but more specifically it has three parts：
I The logic of being
II The logic of essence； and
III The logic of the Notion
VOLUME ONE： THE OBJECTIVE LOGIC
Quality … Quantity … Measure
BOOK ONE
THE DOCTRINE OF BEING
Section One： Determinateness （Quality）
Being is the indeterminate immediate； it is free from determinateness in relation to essence and
also from any which it can possess within itself。 This reflectionless being is being as it is
immediately in its own self alone。
Because it is indeterminate being； it lacks all quality； but in itself； the character of
indeterminateness attaches to it only in contrast to what is determinate or qualitative。 But
determinate being stands in contrast to being in general； so that the very indeterminateness of the
latter constitutes its quality。 It will therefore be shown that the first being is in itself determinate； and
therefore； secondly； that it passes over into determinate being … is determinate being … but that
this latter as finite being sublates itself and passes over into the infinite relation of being to its own
self； that is； thirdly； into being…for…self。
Chapter 1 Being
A Being
Being； pure being； without any further determination。 In its indeterminate immediacy it is equal
only to itself。 It is also not unequal relatively to an other； it has no diversity within itself nor any with
a reference outwards。 It would not be held fast in its purity if it contained any determination or
content which could be distinguished in it or by which it could be distinguished from an other。 It is
pure indeterminateness and emptiness。 There is nothing to be intuited in it； if one can speak here
of intuiting； or； it is only this pure intuiting itself。 Just as little is anything to be thought in it； or it is
equally only this empty thinking。 Being； the indeterminate immediate； is in fact nothing； and neither
more nor less than nothing。
B Nothing
Nothing； pure nothing： it is simply equality with itself； complete emptiness； absence of all
determination and content … undifferentiatedness in itself。 In so far as intuiting or thinking can be
mentioned here； it counts as a distinction whether something or nothing is intuited or thought。 To
intuit or think nothing has； therefore； a meaning； both are distinguished and thus nothing is （exists）
in our intuiting or thinking； or rather it is empty intuition and thought itself； and the same empty
intuition or thought as pure being。 Nothing is； therefore； the same determination； or rather absence
of determination； and thus altogether the same as； pure being。？
C Becoming
1。 Unity of Being and Nothing
Pure Being and pure nothing are； therefore； the same。 What is the truth is neither being nor
nothing； but that being … does not pass over but has passed over … into nothing； and nothing into
being。 But it is equally true that they are not undistinguished from each other； that； on the contrary；
they are not the same； that they are absolutely distinct； and yet that they are unseparated and
inseparable and that each each immediately vanishes in its opposite。 Their truth is therefore； this
movement of the immediate vanishing of the one into the other： becoming； a movement in which
both are distinguished； but by a difference which has equally immediately resolved itself。
Remark 1： The Opposition of Being and Nothing in Ordinary Thinking
Remark 2： Defectiveness of the Expression 'Unity； Identity of Being and Nothing'
Remark 3： The Isolating of These Abstractions
Remark 4： Incomprehensibility of t