neither is this disjunction proved, it is merely assumed. The propositions have, as such, a subject and predicate which are not similar. When the predicate is proved of the subject and necessarily combined with it, the discrepancy remains that the one as universal is related to the other as particular: therefore even although the relation is proved, there is present at the same time a secondary relation. Mathematical science, in its true propositions respecting a whole, escapes from the difficulty by proving also the converse of the propositions, in this way obtaining for them a special definiteness by proving each proposition in both ways. True propositions may, therefore, be looked on as definitions, and the conversion is the proof of the proposition in the form in which it is expressed. But this means of escaping the difficulty Philosophy cannot well employ, since the subject of which something is proved is itself only the Notion or the universal, and the proposition form is therefore quite superfluous and out of place. What has the form of the subject is in the form of an existent thing, as contrasted with the universal, the content of the proposition. The existent thing is taken as signifying existent in the ordinary sense; it is the word which we use in every-day life, and of which we have a conception that has nothing of the Notion in it. The converse of a proposition would simply read like this: The Notion is that which is thus popularly conceived. This proof from the usage of language - that we also understand this to be the meaning in every-day life, or in other words that the name is correct - has no philosophic significance. But if the proposition is not one like this, but an ordinary proposition, and if the predicate is not the Notion, but some general term or other, a predicate of the subject, such propositions are really not philosophic: we might instance the statement that substance is one and not several, but only that in which substance and unity are the same. Or, in other words, this unity of the two moments is the very thing which the proof has to demonstrate, it is the Notion or the essence. In this case it looks as if the proposition were the matter of chief importance, the truth. But if in these really only so-called propositions, subject and predicate are in truth not alike, because one is individual and the other universal, their relation is essential, i.e., the reason for which they are one. The proof has here a false position indeed, as if that subject were implicit or in itself, whereas subject and predicate are, fundamentally even, moments in separation; in the judgment “God is One,” the subject itself is universal, since it resolves itself into unity. On the other side it is implied in this false position that the proof is brought in from outside merely, as in mathematics from a preceding proposition, and that the proposition is not therefore conceived through itself; thus we see the ordinary method of proof take its middle term, the principle, from anywhere it can, in the same way as in classification it takes its principle of classification. The proposition is then, as it were, a secondary affair; but we must ask if this proposition is true. The result as proposition ought to be truth, but is only knowledge. The movement of knowledge, as proof, falls therefore, in the third place, outside of the proposition, which ought to be the truth. The essential moments of the system are really already completely contained in the pre-suppositions of the definitions, from which all further proofs have merely to be deduced. But whence have we these categories which here appear as definitions? We find them doubtless in ourselves, in scientific culture. The existence of the understanding, the will, extension, is therefore not developed from infinite substance, but it is directly expressed in these determinations, and that quite naturally; for of a truth there exists the One into which everything enters, in order to be absorbed therein, but out of which nothing comes.
For as Spinoza has set up the great proposition, all determination implies negation (supra, p. 267), and as of everything, even of thought in contrast to extension, it may be shown that it is determined and finite, what is essential in it rests upon negation. Therefore God alone is the positive, the affirmative, and consequently the one substance; all other things, on the contrary, are only modifications of this substance, and are nothing in and for themselves. Simple determination or negation belongs only to form, but is quite another thing from absolute determinateness or negativity, which is absolute form; in this way of looking at it negation is the negation of negation, and therefore true affirmation. This negative self-conscious moment, the movement of knowledge, which pursues its way in the thought which is present before us, is however certainly lacking to the content of Spinoza's philosophy, or at least it is only externally associated with it, since it falls within self-consciousness. That is to say, thoughts form the content, but they are not self-conscious thoughts or Notions: the content signifies thought, as pure abstract self-consciousness, but an unreasoning knowledge, into which the individual does not enter: the content has not the signification of 'I.' Therefore the case is as in mathematics; a proof is certainly given, conviction must follow, but yet the matter fails to be understood. There is a rigid necessity in the proof, to which the moment of self-consciousness is lacking; the 'I' disappears, gives itself altogether up, merely withers away. Spinoza's procedure is therefore quite correct; yet the individual proposition is false, seeing that it expresses only one side of the negation. The understanding has determinations which do not contradict one another; contradiction the understanding cannot suffer.
