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philosophy； has hitherto still been much neglected。 What it is exactly that I understand by this
science and its standpoint； I have stated provisionally in the Introduction。
The fact that it has been necessary to make a completely fresh start with this science； the very
nature of the subject matter and the absence of any previous works which might have been utilised
for the projected reconstruction of logic； may be taken into account by fair…minded critics； even
though a labour covering many years has been unable to give this effort a greater perfection。 The
essential point of view is that what is involved is an altogether new concept of scientific procedure。
Philosophy； if it would be a science； cannot； as I have remarked elsewhere； borrow its method
from a subordinate science like mathematics； any more than it can remain satisfied with categorical
assurances of inner intuition； or employ arguments based on grounds adduced by external
reflection。 On the contrary； it can be only the nature of the content itself which spontaneously
develops itself in a scientific method of knowing； since it is at the same time the reflection of the
content itself which first posits and generates its determinate character。 ？
The understanding determines； and holds the determinations fixed； reason is negative and
dialectical； because it resolves the determinations of the understanding into nothing； it is positive
because it generates the universal and comprehends the particular therein。
Just as the understanding is usually taken to be something separate from reason as such； so too
dialectical reason is usually taken to be something distinct from positive reason。 But reason in its
truth is spirit which is higher than either merely positive reason； or merely intuitive understanding。
It is the negative； that which constitutes the quality alike of dialectical reason and of understanding；
it negates what is simple； thus positing the specific difference of the understanding； it equally
resolves it and is thus dialectical。
But it does not stay in the nothing of this result but in the result is no less positive； and in this way it
has restored what was at first simple； but as a universal which is within itself concrete； a given
particular is not subsumed under this universal but in this determining； this positing of a difference；
and the resolving of it； the particular has at the same time already determined itself。 This spiritual
movement which； in its simple undifferentiatedness； gives itself its own determinateness and in its
determinateness its equality with itself； which therefore is the immanent development of the Notion；
this movement is the absolute method of knowing and at the same time is the immanent。 soul of the
content itself。
I maintain that it is this self…construing method alone which enables philosophy to be an objective；
demonstrated science。？
It is in this way that I have tried to expound consciousness in the Phenomenology of Spirit。
Consciousness is spirit as a concrete knowing； a knowing too； in which externality is involved； but
the development of this object； ？like the development of all natural and spiritual life； rests solely
on the nature of the pure essentialities which constitute the content of logic。
Consciousness； as spirit in its manifestation which in its progress frees itself from its immediacy and
external concretion； attains to the pure knowing which takes as its object those same pure
essentialities as they are in and for themselves。 They are pure thoughts； spirit thinking its own
essential nature。 Their self…movement is their spiritual life and is that through which philosophy
constitutes itself and of which it is the exposition。
In the foregoing there is indicated the relation of the science which I call the Phenomenology of
Spirit； to logic。 As regards the external relation； it was intended that the first part of the System of
Science which contains the Phenomenology should be followed by a second part containing logic
and the two concrete ＇realen＇ sciences； the Philosophy of Nature and the Philosophy of Spirit；
which would complete the System of Philosophy。 But the necessary expansion which logic itself
has demanded has induced me to have this part published separately； it thus forms the first sequel
to the Phenomenology of Spirit in an expanded arrangement of the system。 It will later be
followed by an exposition of the two concrete philosophical sciences mentioned。 This first volume
of the Logic contains as Book One the Doctrine of Being； Book Two； the Doctrine of Essence；
which forms the second part of the first volume； is already in the press； the second volume will
contain Subjective Logic or the Doctrine of the Notion。
Nuremberg； March 22； 1812。
Preface to the Second Edition
When I undertook this fresh elaboration of the Science of Logic of which this is the first volume； I
was fully conscious…not only of the inherent difficulty of the subject matter and of its exposition； but
also of the imperfection of its treatment in the first edition； earnestly as I have tried after many
years of further occupation with this science to remedy this imperfection； I feel I still have reason
enough to claim the indulgence of the reader。 One title to such claim in the first instance may well
be based on the fact that in the main there was available for the contents of the science only
external material in the older metaphysics and logic。 Though these two sciences have been
universally and abundantly cultivated； the latter even up to our own day； the interest taken in the
speculative side has been only slight； in fact； on the whole； the same material has been just
repeated over and over again； sometimes being thinned out to the point of being trivial and
superficial and sometimes more of the old ballast has been hauled out afresh and trailed along with
logic。 From such efforts； often purely mechanical； the philosophical import of the science could
gain nothing。
To exhibit the realm of thought philosophically； that is； in its own immanent activity or what is the
same； in its necessary development；？ had therefore to be a fresh undertaking； one that had to be
started right from the beginning； but this traditional material； the familiar forms of thought； must be
regarded as an extremely important source； indeed as a necessary condition and as a
presupposition to be gratefully acknowledged even though what it offers is only here and there a
meagre shred or a disordered heap of dead bones ？。
The forms of thought are； in the first instance； displayed and stored as human language。
Nowadays we cannot be too often reminded that it is thinking which distinguishes man from the
beasts。 Into all that becomes something inward for men； an image or conception as such； into all
that he makes his own； language has penetrated； and everything that he has transformed into
language and expresses in it contains a category…concealed； mixed with other forms or clearly
determined as such； so much is Logic his natural element； indeed his own peculiar nature。 If
nature as such； as the physical world； is contrasted with the spiri