Elements of Physiophilosophy

by Lorenz Oken

59. Two tendencies are present in the primary act, both of which being inseparable are one in kind. It has the tendency to posit, and also to suppress, itself. The unity strives unto binary division or to antagonism, even as the 0 strives to produce + or -. While the primary act itself posits, it does this indeed out of its own strength, and that which it posits is also none other than itself; it itself posits i. e. actively; and is itself posited i. e. passively; it itself posits itself, is the self-position of itself; for + is nothing else than 0 self-posited. The positing and posited act are of one kind; the latter, however, is the Real, the Finite; the former the Ideal, the Eternal. Both are distinguished from each other through this only, that the Real is the posited, numbered, and consequently determined act; the ideal, however, the positing, consequently numbering and thus undetermined act. While, however, the + is nothing else than 0, it must necessarily bear a relation to it, and thus retrograde into the 0. This retrogression is an act in the reverse direction, or what is indicated in mathematics by negation. The - has been therefore necessarily granted with the +, else the + would not be represented as = to 0. The act of positing is therefore at the same time also an act of negation. So soon as the 0 is or exists, it is = + -. The realization of the Eternal is accordingly a complete antagonism of itself. For 0 is equal to + -, not simply = + or = to-.

60. The being of the Eternal is therefore a self-manifestation. Every Singular is nothing but a self-manifestation; since all numbers are only positions of zero or of +, which can never be without-. In every essence there are two, but the two are the one essence itself, which posits itself by division. The Positing of the Eternal in the sense in which it has been hitherto adopted, namely, as a realization of the same, is not merely an act of positing, not an indeterminate Positing, but an antagonism of itself. The zero is simply the indeterminate Positing, or the negative Positing; but the number, or the real is the antagonism of zero, the + -, or the self-manifestation. The 0 cannot be thought of for itself alone without the +; the latter, however, not without 0, as well as the-also not without 0; for it is the suppression of the posited 0, namely, the +. Every act of self-manifestation is therefore twofold, a manifestation (= +), but a manifestation of itself, consequently a retrogression into 0 (= -). Through negation the Finite becomes united with the Eternal. Every disappearance of the Finite is a retrogression into the Eternal; for it must return to whence it came. It has arisen out of nothing, is itself the existing nothing; it must therefore retrograde again into the nothing.

GOD.

61. The self-manifestation of the primary act is self-consciousness. The eternal self-consciousness is God.

62. The continued act of self-consciousness, or becoming self-conscious repeated, is called representation. God is therefore comprehended in ceaseless representation. Representations are single acts of self-consciousness. Single acts, however, are real things. All real things, however, are the world. The world therefore originates with the representations of the Eternal.

63. The representations are, however, manifested or attain only reality through expression. The world is therefore the language of God; the creation of the world the speaking of God. "God spake, and it was." It is not merely said, God thought and it was. Thought belongs merely to spirit; in so far, however, as it becomes apparent, it is a word, and the sum of all apparent thoughts is speech. This is the created, realized system of thought. The thought is only the idea of the world, but speech is the idea actualized.

64. As thought differs from speaking, so does God from the world. Our world consists in our apparent thoughts, namely, the words. The universe is the language of God. So far as the thoughts lie at the foundation of the words, it can be said, that our world were the play of our thoughts, and the actual world that of God's. The word has become world. Worldly things have no more reality for God, than our words or our language for us. We carry a world within us while we think; we posit or create a world without us while we speak. Thus God carries the world within himself while he thinks; he posits the same without himself or creates it, while he speaks. In so far as thought necessarily precedes speech, it may be said, that there would have been no world, if God had not thought. In the same sense it may be also said, that all things are nothing but representations, thoughts, ideas of God. So soon as God thinks and speaks is there a real thing. To speak and to create are one. All, that we perceive, are words, thoughts of God; we are ourselves nothing else than such words or thoughts of God, consequently his metatypes or images, in as far as we unite in ourselves the whole system of speech. There is therefore no being without self-consciousness. That only which thinks is (for itself); that which does not think is not for itself, but only for some other consciousness. The world differs from God as doth our speech from us. The self-consciousness of God is independent of the world, even as our self-consciousness is independent of our speech.

65. The divine laws are also the laws of the world; this has therefore been created and governed in accordance with eternal and immutable laws.

66. Physio-philosophy is the history of creation; the creation, however, is the language of God. The system of thought, however, lies necessarily at the foundation of the system of speech. Now the science of the laws of thought is called logic; physio-philosophy is therefore a divine doctrine of speech or a divine logic. The laws of speech instruct us in the genesis of language. Physio-philosophy is, therefore, the science of the genesis of the world, or Cosmogony.

FORM OF GOD—TRIUNITY.