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framed by the understanding； such as that limitation cannot be transcended； thought will not apply
itself to finding out what is implied in the Notion； then it can be directed to the world of actuality
where such proportions show themselves to be completely unreal。 just because thought is
supposed to be superior to actuality； to dwell apart from it in higher regions and therefore to be
itself determined as an ought…to…be； on the one hand； it does not advance to the Notion； and； on
the other hand； it stands in just as untrue a relation to actuality as it does to the Notion。
Because the stone does not think； does not even feel； its limitedness is not a limitation for it； that
is； is not a negation in it for sensation； imagination； thought； etc。； which it does not possess。 But
even the stone； as a something； contains the distinction of its determination or in…itself and its
determinate being； and to that extent it； too； transcends its limitation； the Notion which is implicit in
it contains the identity of the stone with its other。 If it is a base capable of being acted on by an
acid； then it can be oxidised； and neutralised； and so on。 In oxidation； neutralisation and so on； it
overcomes its limitation of existing only as a base； it transcends it； and similarly the acid overcomes
its limitation of being an acid。 This ought； the obligation to transcend limitations； is present in both
acid and caustic base in such a degree that it is only by force that they can be kept fixed as
（waterless； that is； purely non…neutral） acid and caustic base。
If； however； an existence contains the Notion not merely as an abstract in…itself； but as an explicit；
self…determined totality； as instinct； life； ideation； etc。； then in its own strength it overcomes the
limitation and attains a being beyond it。 The plant transcends the limitation of being a seed；
similarly； of being blossom； fruit； leaf； the seed becomes the developed plant； the blossom fades
away； and so on。 The sentient creature； in the limitation of hunger； thirst； etc。； is the urge to
overcome this limitation and it does overcome it。 It feels pain； and it is the privilege of the sentient
nature to feel pain； it is a negation in its self； and the negation is determined as a limitation in its
feeling； just because the sentient creature has the feeling of its self； which is the totality that
transcends this determinateness。 If it were not above and beyond the determinateness； it would not
feel it as its negation and would feel no pain。
But it is reason； thought； which is supposed to be unable to transcend limitation … reason； which is
the universal explicitly beyond particularity as such （that is； all particularity）； which is nothing but
the overcoming of limitation！ Granted； not every instance of transcending and being beyond
limitation is a genuine liberation from it； a veritable affirmation； even the ought itself； and
abstraction in general； is in imperfect transcending。 However； the reference to the wholly abstract
universal is a sufficient reply to the equally abstract assertion that limitation cannot be transcended；
or； again； even the reference to the infinite in general is a sufficient refutation of the assertion that
the finite cannot be transcended。
In this connection we may mention a seemingly ingenious fancy of Leibniz： that if a magnet
possessed consciousness it would regard its pointing to the north as a determination of its will； as a
law of its freedom。 On the contrary； if it possessed consciousness and consequently will and
freedom； it would be a thinking being。 Consequently； space for it would be universal； embracing
every direction； so that the single direction to the north would be rather a limitation on its freedom；
just as much as being fixed to one spot would be a limitation for a man although not for a plant。
On the other hand； the ought is the transcending； but still only finite transcending； of the
limitation。 Therefore； it has its place and its validity in the sphere of finitude where it holds fast to
being…in…itself in opposition to limitedness； declaring the former to be the regulative and essential
factor relatively to what is null。 Duty is an ought directed against the particular will； against
self…seeking desire and capricious interest and it is held up as an ought to the will in so far as this
has the capacity to isolate itself from the true。 Those who attach such importance to the ought of
morality and fancy that morality is destroyed if the ought is not recognized as ultimate truth； and
those too who； reasoning from the level of the understanding； derive a perpetual satisfaction from
being able to confront everything there is with an ought； that is； with a 'knowing better'…and for that
very reason are just as loath to be robbed of the ought…do not see that as regards the finitude of
their sphere the ought receives full recognition。 But in the world of actuality itself； Reason and Law
are not in such a bad way that they only ought to be…it is only the abstraction of the in…itself that
stops at this…any more than the ought is in its own self perennial and； what is the same thing； that
finitude is absolute。 The philosophy of Kant and Fichte sets up the ought as the highest point of the
resolution of the contradictions of Reason； but the truth is that the ought is only the standpoint
which clings to finitude and thus to contradiction。
＇c＇ Transition of the Finite into the Infinite
C Infinity
（a） The Infinite in General
（b） Alternating Determination of the Finite and the Infinite
（c） Affirmative Infinity
Transition
Remark 1： The Infinite Progress
Remark 2： Idealism
The proposition that the finite is ideal ＇ideell＇ constitutes idealism。 The idealism of philosophy
consists in nothing else than in recognising that the finite has no veritable being。 Every philosophy is
essentially an idealism or at least has idealism for its principle； and the question then is only how far
this principle is actually carried out。 This is as true of philosophy as of religion； for religion equally
does not recognise finitude as a veritable being； as something ultimate and absolute or as
something underived； uncreated； eternal。 Consequently the opposition of idealistic and realistic
philosophy has no significance。 A philosophy which ascribed veritable； ultimate； absolute being to
finite existence as such； would not deserve the name of philosophy； the principles of ancient or
modern philosophies； water； or matter； or atoms are thoughts； universals； ideal entities； not things
as they immediately present themselves to us； that is； in their sensuous individuality … not even the
water of Thales。 For although this is also empirical water； it is at the same time also the in…itself or
essence of all other things； too； and these other things are not self…subsistent or grounded in
themselves； but are posited by； are derived from； an other； from water； that is they are ideal
entities。 Now above we have named the principle or the universal the ideal （and still more must
the Notion； the Idea； spirit be so named）； and then again we have described individual； sensuous
things as ideal i