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judgment on all actuality。 It is because this original partition； which is the omnipotence of the
Notion； is just as much a return into its unity and an absolute relation of the ought…to…be and being
to each other that makes what is actual into a fact； its inner relation； this concrete identity；
constitutes the soul of the fact。
The transition from the immediate simplicity of the fact to the correspondence which is the
determinate relation of its ought…to…be and its being…or the copula…is now seen； on closer
examination； to lie in the particular determinateness of the fact。 The genus is the universal in and
for itself； which as such appears as the unrelated； while the determinateness is that which in that
universal is reflected into itself； yet at the same time is reflected into an other。 The judgment
therefore has its ground in the constitution of the subject and thereby is apodeictic。 Hence we
now have before us the determinate and fulfilled copula； which formerly consisted in the
abstract 'is'； but has now further developed itself into ground in general。 It appears at first as an
immediate determinateness in the subject； but it is no less the relation to the predicate which has
no other content than this very correspondence； or the relation of the subject to the universality。
Thus the form of the judgment has perished； first because subject and predicate are in themselves
the same content； secondly because the subject through its determinateness points beyond itself
and relates itself to the predicate； but also； thirdly； this relating has passed over into the
predicate； alone。 constitutes its content； and is thus the posited relation； or the judgment itself。
Thus the concrete identity of the Notion which was the result of the disjunctive judgment and
which constitutes the inner basis of the Notion judgment…which identity was at first posited only in
the predicate…is now restored in the whole。
If we examine the positive element of this result which effects the transition of the judgment into
another form； we find； as we have seen； that subject and predicate in the apodeictic judgment are
each the whole Notion。 The unity of the Notion as the determinateness constituting the copula
that relates them； is at the same time distinct from them。 At first； it stands only on the other side of
the subject as the latter's immediate constitution。 But since it is essentially that which relates
subject and predicate； it is not merely such immediate constitution but the universal that
permeates both subject and predicate。 While subject and predicate have the same content； the
form relation； on the other hand； is posited through this determinateness； determinateness as a
universal or particularity。 Thus it contains within itself the two form determinations of the
extremes and is the determinate relation of subject and predicate； it is the fulfilled copula of the
judgment； the copula pregnant with content； the unity of the Notion that has re…emerged from
the judgment in which it was lost in the extremes。 Through this impregnation of the copula the
judgment has become the syllogism。
THE DOCTRINE OF THE NOTION
Section One： Subjectivity
Chapter 3 The Syllogism
We have found the syllogism to be the restoration of the Notion in the judgment； and
consequently the unity and truth of both。 The Notion as such holds its moments sublated in unity；
in the judgment this unity is internal or； what is the same thing； external； and the moments； although
related； are posited as self…subsistent extremes。 In the syllogism the Notion determinations are
like the extremes of the judgment； and at the same time their determinate unity is posited。
Thus the syllogism is the completely posited Notion； it is therefore the rational。 The understanding
is regarded as the faculty of the determinate Notion which is held fast in isolation by abstraction
and the form of universality。 But in reason the determinate Notions are posited in their totality
and unity。 Therefore； not only is the syllogism rational； but everything rational is a syllogism。
The syllogistic process has for a long time been ascribed to reason； yet on the other hand reason in
and for itself； rational principles and laws； are spoken of in such a way that it is not clear what is
the connection between the former reason which syllogises and the latter reason which is the
source of laws and other eternal truths and absolute thoughts。 If the former is supposed to be
merely formal reason； while the latter is supposed to be creative of content； then according to this
distinction it is precisely the form of reason； the syllogism； that must not be lacking in the latter。
Nevertheless； to such a degree are the two commonly held apart； and not mentioned together； that
it seems as though the reason of absolute thoughts was ashamed of the reason of the syllogism and
as though it was only in deference to tradition that the syllogism was also adduced as an activity of
reason。 Yet it is obvious； as we have just remarked； that the logical reason； if it is regarded as
formal reason； must essentially be recognisable also in the reason that is concerned with a content；
the fact is that no content can be rational except through the rational form。 In this matter we cannot
look for any help in the common chatter about reason； for this refrains from stating what is to be
understood by reason； this supposedly rational cognition is mostly so busy with its objects that it
forgets to cognise reason itself and only distinguishes and characterises it by the objects that it
possesses。 If reason is supposed to be the cognition that knows about God； freedom； right and
duty； the infinite； unconditioned； supersensuous； or even gives only ideas and feelings of these
objects； then for one thing these latter are only negative objects； and for another thing the first
question still remains； what it is in all these objects that makes them rational。 It is this； that the
infinitude of these objects is not the empty abstraction from the finite； not the universality that lacks
content and determinateness； but the universality that is fulfilled or realised； the Notion that is
determinate and possesses its determinateness in this true way； namely； that it differentiates itself
within itself and is the unity of these fixed and determinate differences。 It is only thus that reason
rises above the finite； conditioned； sensuous； call it what you will； and in this negativity is
essentially pregnant with content； for it is the unity of determinate extremes； as such； however；
the rational is nothing but the syllogism。
Now the syllogism； like the judgment； is in the first instance immediate； hence its determinations
are simple； abstract determinatenesses； in this form it is the syllogism of the understanding。 If
we stop short at this form of the syllogism； then the rationality in it； although undoubtedly present
and posited； is not apparent。 The essential feature of the syllogism is the unity of the extremes； the
middle term which unites them； and the ground which supports them。 Abstraction； in holding
rigidly to the self…subsistence of the extremes； oppos