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The Judgment of Existence and Reflection

In the movement of judgment first begins the judgment of existence as an immediate judgment and the most external of its determinations. It is a qualitative judgment which is pure being in its universality of itself. A being which as yet has no other determination than simply being. In its immediacy of an abstract universal, it has not yet gathered itself, nor taken to its ground. It is a moment of pure nothing. It is what is first, or what is the predicate of a predicate reaching out to the external subject that has not yet actualized. It is empty, inactive. Although it has actuality in itself, it only does so in its own finitude.
In the movement of reflection, the determinations in which its Notion is actualized, a quantitative moment of content, the externality of the internal, the subjective and quantitative substance which gives being its mediated immediate, its self-contained, self-negating, differentiation which is actualized into the universal, albeit a universal which is a product of the individualization of itself and not necessarily the universal proper.
The true universal is the content of itself, its own space and time, taken by the judgment of reflection to be the nature and content of actuality, but an immanent actuality reflected from the subject and not the purely infinite universal.
Pure being, in its judgment of existence, is the first stage in the content of its determinate-ness. Within its judgment of reflection, that content transitions into a unity of universality and becomes being-for-self.

The Incidental Corridor No.727

Being is an immediate intending whose notion is to immediately vanish into its opposite, into its not-being. It is a simplicity, or something meant to be one with its other. In contrast, the universal is a pure notion, or determination which, alongside other notions, seeks pure self-identity by distinguishing itself against the distinctive moments that are, essentially, mediated moments. It is, in its own simplicity, absolute negativity that possesses the determinations of its own rich and abstract content. This universality of the abstract is opposed to the particular. The universal is the purest Notion of itself and through its abstraction is the negation of the negation. Since abstraction is opposed to the particular it can only stay abstract in its own negativity. And its negativity is absolute mediation but it is not something mediated. What is mediated is the universal that opposes the particular and contrasts itself with the particularity that being intends in its notion of becoming.
Being is simplicity in its immediacy. The Universal is simplicity in its mediation. The former is a vanishing into its otherness, while the latter is an otherness vanishing into itself. To reach the abstract, concrete determinations must be left out; determinations that are negations. By omitting these determinations we also negate them. We have the negation of the negation which is simple being vanishing into its non-being, that which is its notion, while within the universal, it is once again immediate being in its original and immediate essence. These moments that hold the determinate-ness of the immediacy, begin as indeterminate moments sublated by the universal which reflects back to being through abstract determinations.

The Incidental Corridor On the Notion, No.726

The Notion begins as incomplete reality in the form of feelings, intuition, and representation. These forms have the Notion as their unconditioned ground while also being the antecedent conditions of the Notion itself. As they are, these forms are pure ideality or identity and have not yet reached truth. The Notion, in its incompleteness, builds up from itself, through feelings and so forth, the reality that has found its way inside it, taken by the Notion as its incomplete truth. From this, its resource, the Notion creates its own reality through itself. Reality is not ready made, it does not exist before the Notion, nor is it a sensuous object outside thought. It is self-made as the Notion is confronted by its incompleteness and forms, for itself, a reality through the subjugation of itself, through the synthesis of its own transformation from idea to truth; from identity of itself in its being and essence to its immediate unconditioned indeterminate-ness. It doesn’t fall back into a ready-made world that has within it an experience of itself; on the contrary, the Notion is its own world, the appearance of its appearance through its immanence.

The Unification of Diversity, No.725

An object approaching an altogether different object that forms together results in an absolutely unified object. Even in an act of repelling one from the other, the unity is in the division and, hence, a division that is unified in its diversity. The illusory aspect of a unification in which the contents act in the same way toward each other, lacks the diversity that is needed to create a dynamism that breathes life and spirit into all things. Without a distinction which acts as a separateness, as a determinable difference, a sterilization would ensue in which similarity would work to erase its common elements to the point of extinction. Two same elements cannot exist together. One would annihilate the other.
In a diversity of thought, a unity forms. The universe isn’t empty space. Neither should be thought. Concepts that mirror themselves fade into an emptiness in which logic is absorbed into its own reflection and, that which is closest to itself is lost in itself. In mathematics the relation of differences describes the overall energy of the oneness between numbers. When multiplying by one the same results infinitely emerge. One multiplied by five equals five; by seven equals seven, and so on. If expanded beyond the one, which adds an element of movement or disturbance, the reality of force upon the laws of that force unveils itself into the real world; or the world as a substrate of personal subjectivity which, in itself, is the lingering grey mist of infinite separation.
Separation is, in effect, unification. Unification without distinction, leads to extinction. Diversity of thought is the notion that everything is equal in its differentiation from all else. Singularity is the moment when all things mirror themselves which is, in essence, a relation of nothing within a multiple of one; an empty relation, a singular relation, hence, a relation of something that cannot transcend its own being; in effect, a being devoid of content since a reflection into itself only reflects back into that same self, which adds up to nothing.

The NOtion of the “I”, No.723

The “I” is pure Notion preceded by nature and reality. It comes into existence through the self-related negativity that abstracts from all content and withdraws into an equality with itself. This, its unity with itself, is its universality and its pure self-consciousness. It does not begin as immediate individuality, but comes to be by opposing all things that are other from it. This opposition is a determinate-ness which exists for the I; it’s individual personality that emerges through its contradiction from all else and is its nature. These moments that are the content of the Notion of the I are grasped in the synthesis of their immediacy and, through that determinate-ness, become actuality.
The I that is individual personality possesses its personality as one may own an object or something other than itself that is for itself. The object of the Notion of the I is the determinate-ness that is posited in reality; a comprehending of being-for-self that is utterly abstract from universality while being universal in itself. It isn’t a feeling or an intuition that posits the I in the universal, but is a representation of its negative self-relation with itself; it is the rising from the absolute nothingness that pervades its essence and unifies with an immanence that it has conjured for itself. Being, in all its determinations, in its nature and its transcendence, is pure affectiveness. Its inner is its outer and vice versa. In its ordinary conception its object is external, but in being-in-and-for-itself, that externality is its own I which represents its individuality in its thoughts and appearance. And this abstraction that is its negative attitude, forms a unity that is a unity with itself; a unity that is universality which is its pure “I”.

The Incidental Corridor and Necessity, No.722

Necessity is the truth in which freedom is posited. It is, in actuality, a movement of substance which begins as the cause of itself and ends with a reflecting back into itself as its own negation, or opposite. Its moments begin as original presuppositions in the unity of being and essence; in the Notion. This being-for-self, manifested in the moment of causality, emerges as a passive substance; a substance acted upon through its own sublated mediation. This, its freedom of movement, is its opposing itself; it is positing itself in an other, thus its self-relation is its identity with that which negates it. The Notion is the immediate substance which is the necessary truth of being in that it posits itself in its own cause and essentially identifies with its opposite cause, its effect. The cause is submerged in the effect and is ever present as the substantive moment of its origination. It ceases to be while continuing to become through its own necessity. Its freedom lies in its essential presence as a movement from passive substance into active substance and back again into passivity. This is the freedom of movement that manifests its necessity. It also has its own substrates as the Notion of its originating being. It is both an self-identical and a negative relation.
The negative aspect to necessity is its positive-ness. Its positive-ness is its negative-ness. It remains identical with itself in its opposition with itself. Its freedom is in becoming a self-negating substance which is manifested in Actuality. It is the exposition of substance in its becoming of the Notion. The Notion, having its foundation in the immediate, finds its immediacy in the sublation of its own mediation. This is the natural outcome of being and essence. It is the immediate followed by reflection, into the becoming of its own necessity; its own freedom; its own Notion of itself and its actuality.

From the “Unquiet” Documents: The Invisible of the Invisible

The invisible of the invisible, or the totality which is both passive and causal, the determinate determinate, appears as itself to itself; its reflecting in while reflecting out. It is the negative relation which, through itself, makes its invisible appearance into invisibility. Behind it, the causality which propels invisibility into its realm of freedom, its uninhibited movement and moments identified within the passing of itself through itself, the invisible invisible is in fact the only substance which is real substance. All else is illusory and necessarily self-negating since nothing can be part of anything else if not first self-identical with its opposite. Invisibility has no opposite. It cannot negate itself as it is not distinctly passive or causal. It is the unseen of the unseen and is its own cause. Within the invisible of the invisible realm nothing is reflected, nor is substance a form with content. It is mere negativity through itself. It can only exist in the realm of its invisibility and un-self-negativity. What is infinitely sustainable is this invisibility itself which, through its appearance, it falls back into itself and becomes darkness; nothing can shine through it, nor on it. It is absolute emptiness which relies on its nothingness to support its invisibility.
All things are not in the invisible invisible. That which is contained in the purely invisible is identified as such through its own self-identity; its matter of itself. The invisible moment of the invisible, is that moment in which all things are being-not what they are not. It is absolute contradiction, pure negation, but a force and a law…an existing moment within the moment in which it rises through its darkness and, in its rising, is actually falling. It is the infinite ground falling back into ground, but arising as the negative ground of invisibility, which in itself becomes causal in its relation to the universal, but to itself is pure emptiness. Without the invisible of the invisible perception is non-existent since that which makes its appearance is the negation of invisibility and not its substrate. It is the becoming through the cause of the passivity of the past. The invisible invisible is what repels the past back into itself and becomes the necessary moment in which invisibility falls back and, in so doing, is reflected into appearance, but that which is not emerging and remains buried in the ground of its own darkness, is the invisible invisible and its infinite moment of nothingness.

The Incidental Corridor No.722

Necessity always reveals itself. Cause, grounded in necessity, is the negation of itself in its becoming, which is its passivity, since it is only an illusory cause of an illusory being-with-content, and it is passive as it is presented in its original causality; a passiveness which is a reflection into itself, into its originality. The negation of itself, of cause, in its becoming, is the positive union with itself. Cause is its own cause in a finite self-relation. Necessity is the being in union with the original cause. Thus, necessity is the negation of cause in its mediation and in its coming to be.
Through self-negating activity, necessity rises into itself and reveals its ground, which is not grounded as it continues in its contradiction to cause, a continuation of its substance, and can only become what it actually is, setting out from its origination and appearing as the cause of the necessity of the cause.

The Essence of Appearance, No.718

The immediacy of appearance is the essence-less and indeterminate nature of what it is in itself. An object appears as a thing in itself reflected back into itself. Its essence has not yet appeared. Its determinate-ness still lies outside of it and is still a pure nothing, and is no more or no less than nothing. Its appearance relies on the indeterminate being and its indifference to itself as being. Appearance is, for existence, an essence and a pure knowing beyond its own immediacy and has become a thing-in-itself, a reflection back into itself, its pure essence and its determinate-ness. It can only be what it is determined it must be, as in the green of a leaf, the round of a circle, and so on.
An appearance of something is its essence returning to itself. It moves beyond its immediacy, its essence-less nature, its invisibility of being, and into a mediated existence where its essence is determined as the thing, or object, and its properties become, for consciousness, that which exists as the negative relation, the form and content no longer an indeterminate-ness, but a true determination of an object with properties; an object for consciousness that is for-itself-for-the-object. They become one of the many one’s; the pure and inescapable nothingness that has come to being as a contradiction to its nothingness; an appearance which is in truth that which draws existence into itself and brings with it determinate being that would be otherwise non-existent.
The essence of appearance is that which appears in it. Immediate being belongs to appearance and is its form. The content follows as separate appearances, each within itself, its own appearance, its own immediacy, its being for itself and for another.

The Incidental Corridor No.710

All things external are measured by their substance and limited in their size in proportion to their own determinations. The being of one is bordered in by sense, by control of an underlying determination which it seeks, a measurement of truth which is non-substantive. This non-substance rises against itself when faced with a time and space. It is measured by external “rhythms” that line each phase of its unsubstantiated life. It sets forward, proportionately, to the measurement of a particular mode of time and follows that path; an extreme moment replaying itself while in truth it’s not there. Reflecting back into itself the image becomes a wedge between the ego and the “formality” of the Universe.
What is in itself is in everything. Substance and Thoughts of substance intermingle. The truth neither lies in the thinking substance, or the substance itself, but somewhere between. The unseen moments, thus, sink away into that center and are resurrected in the future. These moments are not lived nor are they taken to be the true. Their potency lies hidden in the mystery of itself, where one side rises and the other falls; where a nothingness, held together by its immediacy, by its perpetual introduction to life, must always fall back into the next measurement of its substance…which is despair. The truth grows into the falsity of life, penetrates it, and emerges as the haze of distrust against itself; against its knowing its own moments and, in its eventual demise into anxiety, reflecting from its substance-less a barren nothing.
These truths that play out are related to themselves and find their limit in the world. They belong to the one who is the truth, the substances-less spirit that considers objects in the world to be its own. All perceptible objects are in some way owned, entering through the immediacy until they sink away and become relics. In that proprietary mode, immediate being is taken to a moment where the rising and falling of his intentions break away and he is faced with the attraction of a decision. The attraction is the law that propels the-one to explore an immediate moment, to be, in a way, notified of reality.
The decision is the product, the center of intention and, in following its course, the particular becomes a universal moment where the one, being-for-self, begins toward a quantitative indeterminacy. Thus immediacy is true essence, not of its moment, but of what it is. Immediacy is spirit in the world. It’s the first and last moment always vanishing, then reappearing as a new-self. Indeterminacy is the true characteristic of a substance-less world, the immediate understanding that something must follow, that all things connect, disconnect, and reconnect.
Determination exists in decision; it is what makes decision appear and bring on new determinations. It has, as its own, its Notions and holds them to be its being and essence. All things interact in some way. The ratio of all measures always fall into a formula of completing itself. As it is with determination and immediacy. One is faced with uncertainty, which is the character of the former, while the latter is the only moment that has yet to be mediated. But it can’t hold on to its immediacy since it finds the object of immediacy to be substance-less. It only feigns its existence to itself as it is its own truth. Its certainty cannot be verified by the ones in the throes of its emergence, but to itself it verifies that it is, that it’s awash in its reflection of itself through itself. It is and it is not in that phase of knowing, but it gleans an immediately vanishing knowledge into an inner sphere of unescapable dimensions. From that point new determinate moments become worked on and result in a particular imminence of a structural imbalance. The last moment of this disjointed impeachment of the self, leads to the addition of unfulfilled images of fancy and the interminable alliance of fear and trepidation. Despair forms the veins which flow through indeterminacy of the one. It is the first and last emergence in the moment. And it includes in itself all that it can, all it perceives, all of its notions, journeying to “There” which it has made for itself. The “there of the now,” its turns, its stretches, its punctures.