In the newest translation of the Science of Logic (the Cambridge translation) Determinate Being is changed to Existence to be in line with the original spirit of Dasein. I must mention that there is a massive stumbling block in the 3rd concept of Existence, Reality, due to an unfortunately terrible and obtuse translation which not only makes it easy to derail the comprehension of the transition from Reality to Something, but makes it near impossible. Had I not looked at other translations and attempted a rephrasing by expanding the term to see an explicit relational chain I wouldn’t have understood it. Translation issues aside, Existence shall be used to refer to Determinate Being for the most part.
Existence is Hegel’s second major concept and the basis of the developments in chapter 2 in the Science of Logic. The main reason I’ve decided to write a blog on this is because the chapter holds a set of insights which despite being short and dense, are powerful to think with. The patterns of existence appear frequently over and over again within the Science of Logic alone, and these relations appear in many a philosophical work implicitly if not explicitly.
Existence as a concept is simple yet tricky in that the way its relations function differ significantly from the logic of abstract Being in chapter 1. Existence is Being with a non-Being, an immediate unity of Being and Nothing, Determinateness; as such it immediately implies and generates a specific set of self-repulsions and ‘reflections’ of itself like a hall of mirrors. Determinateness itself is what generates the difference and relation of Determinate Being and Quality, Something and Other, and Determination and Constitution; it is how they perform their act of reflecting self-opposition; it is the ‘engine’ of Existence. One should keep in mind the structural equivalencies of Existence, Determinateness, Determinate Being, and the repetition of their structures. I have found it useful in my readings to sometimes rephrase a term into an equivalent, e.g. Existence changed to Determinateness, to make it clearer what kind of relations and movements are going on in the Logic.
As always, images cannot do the concepts of the Logic justice. I add them not to supplant the conceptual explanation, but as a visual aid to “see” the conceptual relations in a structural sense.
Being with non-Being, this unity, is Determinateness as such; this Determinateness is, hence Existence is Determinate Being. Being and Nothing have shown themselves to be perspective relation of Beings. Being is the non-being of Nothing, and Nothing the non-being of Being. Existence, one could say, begins with an immediate repulsion/reflection of Being from Being in the structure of Being and Nothing.
Existence begins with a problem of identity of content just as Being and Nothing did. In this first moment we do not have any determinations which differentiate Determinateness from Being; Determinateness is (Being with non-Being), and Being is likewise this very Determinateness (Being with non-Being). There is a difference implied in the terms, but none has been provided by the immediate content of Determinate Being. This is Existence in general. It is important to note the self-reflexivity of Existence implicit in Determinateness in order to comprehend the movements within it. Existence is from its very outset self-referencing and self-repelling; it Others itself, it ‘reflects’ off itself in order to make multiple determinations of itself. In the mere implicit content of Determinateness we find the entire internal and external self-reflection of Existence as Quality, Something and Other, Determination and Constitution, Limit—that’s as far as this blog post will go— and more.
Quality, existent Determinateness, or determinate Determinateness, is the concept which captures the difference of Determinateness and Determinate Being. Quality is the first repulsion and reflection of Existence against itself by making explicit the difference of the Determinateness which inheres in Determinate Being. Within Quality two moments are implied: Reality as the moment of existent Quality (structural moment of Being), and Negation as the moment of existent lack of Quality (structural moment of Nothing), lack which is itself a Quality. As one can see, both Reality and Negation have Existence beyond Existence in general, and their aspect as determinate concepts inherently connects both. Both are present as immediate unity in Quality, the existence of one requiring the immediate existence of the other in order to have determinateness. Both are repetitions of the Being and Nothing structure which is the immediate unity in Existence. This formal repetition of the moments of Existence which occurs in Quality is why Hegel can say that qualitative Being is existent Existence, Determinate Determinate Being, i.e. Something.
Something, qualitative Being, existent Existence. As a Being with Reality and Negation, the two determinations of Quality, it carries the implication of self-relation and relation to an Other. Self-relation because Reality affirms Quality of Something itself; relation to Other because Negation is the non-being of another Reality. In Something, Determinate Being has been limited and restricted by its own Determinateness, Quality; it has been realized and negated, and immediately implies an Other beside it as another repulsion/reflection of Existence. The very relation of Determinate Being and Quality already has opened the way to the oppositions of Something and Other, Determinate Being itself being in opposition to its Quality’s being.
Something, like Existence, begins with a problem of identity once again. Something is faced with an Other which it lacks any explicit difference from other than the the intentional pointing to one existent as Something and another existent as the Other. Each existent is merely Other to the Other, each is Something to itself, both are different and identical at the same moment. Insofar as their being is determined as their mutual otherness, their non-being of the Other, they have Being-for-other. As Something that is not simply existent in relation to Other, but exists in its own right as an existent, Something has an inner being independent of the Other: Being-in-itself (Hegel’s own rebranding of Kant’s thing-in-itself).
In Being-for-other the Somethings confront each other as Others and thus they are the same with the first difference being that each is the Other of the Other. Because both are Other in relation to each other, they, as Others, are merely the other of themselves, i.e. Something is the other of Something, Other is the other of Other. In other words, they share the same content and repel this very same content. Self-repulsion and reflection is explicit.
To be Something is to be the Other of the Other, but this requires that Something have a being independent of the Other, it must really be an Other to the Other in itself, it must have Being-in-itself. One can see how Existence’s reflections are increasing in order to add necessary specificity to the conceptual object. First, Determinate Being reflected itself as Quality, then Something reflected itself as Other, and now Being-for-Other reflects itself as Being-in-itself. Something is at first merely its negation of the Other, its non-being of the Other (it is Other of the Other), and its Being-in-itself is now its non-Being-for-other, its independent being. Something and Other’s moments on the surface imply an independence from each other, however, implicitly they are tied by a necessity to point to the other for their subsistence, for to have independent being, Being-in-itself, they must truly be Other not on the mere surface, but Other within and independent from the external Other. To be is not only to not be the external Other, but also to be the Other of that Other within.
What Something is in-itself, however, is what is in it, and what is in Something is its Being-for-other, for it is the Other of the Other within; it is the negation of the external Other; it negates its Being-for-other, and it is through this negation that it has determinate inner content at all. Being-in-itself is Otherness within Something; Being-for-other is Otherness outside. Something is merely being Other to the Other, its internal being only is by virtue of opposition to the external being it negates. Being-in-itself and Being-for-other repeat again the moment of existence as Quality, for it is another structural moment of determinate Determinateness; it is another immediate unity of the moments of Being/Nothing. This unity is Determination and its reflection, Constitution.
“The in-itself, in which the something is reflected into itself from its being-for-other, no longer is an abstract in-itself but, as the negation of its being-for-other, is mediated through this latter, which is thus its moment. It is not only the immediate identity of the something with itself, but the identity by virtue of which the something also has present in it what it is in itself; the being-for-other is present in it because the in-itself is the sublation of it, is in itself from it; but, because it is still abstract, and therefore essentially affected with negation, it is equally affected with being-for-other. We have here not only quality and reality, existent determinateness, but determinateness existent-in-itself; and the development consists in positing such determinateness as thus immanently reflected.”
Determination repeats the moment of Reality in Quality and is a bit of a tricky concept due to the increasingly complex and dense terminology describing it. It is at its most simple the Being-in-itself through the negation of Being-for-other, and as the explicit relation of unity of both terms it is a sublation. When Hegel says that it is “Determinateness existent-in-itself” one can translate that as: determinate Determinateness within; the structure repeats Quality’s relation to Existence within Existence (Determinate Being) itself; it is Quality within. Something’s Determination seems to be indifferent to its Being-for-other, but despite Determination’s seeming independent being, it is thoroughly dependent on the Other through the explicit negation of Being-for-Other filling it.
Constitution is the reflected opposition of Determination, Determinateness which is in relation to the Other, and the moment of Negation. Constitution is thoroughly and explicitly the determinate Being-for-other of Something, that Quality which is not intrinsic or necessary to it, but it has taken up Being-in-itself into itself explicitly, thus Constitution is the Being-for-other of Being-in-itself. Constitution is seemingly indifferent to Determination, but it too is not simply Being-for-other, it also depends on Being-in-itself to provide its determinateness. Determination and Constitution are each the determinate form of Being-in-itself and Being-for-other.
“In so far as that which Something is in itself is also in it, the Something is affected with Being-for-other; Determination is therefore open, as such, to the relation with Other. Determinateness is at the same time moment, but it contains at the same time the qualitative distinction of being different from being-in-itself, of being the negative of the Something, another Existence. This Determinateness which thus holds the Other in itself, united with the Being-in-itself, introduces otherness in the latter or in Determination, and Determination is thereby reduced to Constitution. – Conversely, the being-for-other, isolated as Constitution and posited on its own, is in it the same as what the Other as such is, the other in it, that is, the other of itself; but it consequently is self-referring Existence, thus being in-itself with a determinateness, therefore Determination. – Consequently, inasmuch as the two are also to be held apart, Constitution, which appears to be grounded in Something external, in an Other in general, also depends on Determination, and the determining from outside is at the same time determined by the something’s own immanent Determination. And further, Constitution belongs to that which Something is in itself: Something alters along with its Constitution.”
If Determination is determinate inner being, Constitution is nothing but the determinate external relation of Determination to another Determination, or simply as self-referring Existence. Determination and Constitution are two sides of the same coin just as all moments of Existence have been. When Hegel says Determinateness is moment which contains the qualitative distinction of Being-in-itself and the Other which Something is not, it can be understood that Determinateness as such functions as the generative and transitive concept which makes explicit different beings and disappears into the background of what has been determined by reflected opposition.
At this point we now have the development of Something as a true existent with determined content. Something and Other oppose each other as seemingly independent beings through their determined moments. They both have Being-in-itself through their Determination, and Being-for-other through their relative Constitution. Their independence, however, is false. Their Determination shows itself to be open to otherness by its own determined content via the moment of Other and its self-relations which generates the entire structure of Something, thus the independence of Something and Other is thoroughly mediated through the otherness of Others and neither is capable of full independent self-determination.
“Now in so far as the in-itselfness is the non-being of the otherness that is contained in it but is at the same time also distinct as existent, something is itself negation, the ceasing to be of an other in it; it is posited as behaving negatively in relation to the other and in so doing preserving itself. This other, the in-it-selfness of the something as negation of the negation, is the something’s being-in-itself, and this sublation is as simple negation at the same time in it, namely, as its negation of the other something external to it. It is one determinateness of the two somethings that, on the one hand, as negation of the negation, is identical with the in-itselfness of the somethings, and also, on the other hand, since these negations are to each other as other somethings, joins them together of their own accord and, since each negation negates the other, equally separates them. This determinateness is limit.“
Finally, Limit arises as yet another reflection of existence. With Something in general determined in full specification as an existent being, Negation enters the picture yet again as Limit. First, Limit begins as the concept of Something’s non-being of Other; Limit is only of the Other, but this Other is a Something, and as such Something is affected by this very same Limit. Something holds the other Something away as its Other through its Limit, and thus each Something is by virtue of this Limit. Because Something has existence through its Limit, this Limit is within it. Limit itself is the Being and non-Being of Something and Other, it is a structural repetition of Quality (Reality and Negation), and as such the moments of the Something’s Being and non-Being are determined outside each other. Something and Other thus have their Being outside this Limit, and Limit itself is the non-being of both. Limit has developed itself as a new Other against the two Somethings, but the first Something and Other are truly the same Existent being in general as has been seen. It is Limit which is in truth the Other of Something, and it is by virtue of Limit that multiple Somethings are.
To reiterate the major points: To be is to not be another; to have a quality is to at the same moment to lack another quality—the affirmative moment being a Reality and the lacking moment being a Negation; to not be another requires that Something have Being-in-itself beyond Being-for-other; what it is to be-in-itself is merely to not be-for-another, and this double negation (being by not being the Other, and then denying the Other is needed at all) of Something is Determination with its opposition to other Determinations being Constitution; and finally, to be Something differentiated against itself is to have a Limit which itself is a third other in the relation of Something and Something.
For an easy example of where else in Hegel one sees some of these logical relations one can merely look at chapters 2 and 3 of the Phenomenology of Spirit.