In another sense, however, the Negative Ground of Being, in the Universe at large, or in any given Domain, quickly sinks out of view, and Positive Being becomes the whole of what is commonly regarded. It is in this sense that, ordinarily, in speaking of The Digits of Number, the Zero is left out of the count.
In the same manner, when speaking or thinking of the Material Universe, while the notion of Space is ever present, and is, in the absolute sense, an equal half of the whole conception, still it is Matter, the total congeries of objects and substances in Space, of which we mainly think; the Space, as such, being understood and implied, but subordinated as a mere negative adjunct of the positive idea.
In strictness, Matter and Space are so mutually dependent on each other, that either without the other is an impossible conception. The notion of Space permeates that of Matter; passing through it, so to speak, as well as surrounding it; so that it needs no proof that Matter cannot be conceived of as existing without Space. But, on the other hand, Space is only the negation of Matter; the shadow, as it were, cast by Matter; and, so, dependent on Matter for the very origin of the idea in the mind.
If Space, therefore, be the analogue of Nothing; Matter, wholly apart from Space, is only a theoretical Something, really and actually as much a Nothing as Space itself, when abstractly considered in its equally impossible separation from Matter. But Matter, completely separated from Space, is the exact external analogue of the Something opposed to the Nothing of abstract Metaphysical Thinking. Here, then, is a lucid exposition, by virtue of these analogies, of the famous Metaphysical Axiom of Hegel, which, at its announcement, threw all Europe into amazement:
Something = (equal to) Nothing.
It is the logic of this statement that all Reality or Relative Being is a product of two factors, each of which is a Nothing. The strangeness of this proposition will disappear when it is recognized that these two Nothings are mere aspects or sides of presentation of the Product, which is itself the only Reality. In respect to the Real Being, those two sides are Nothings. But, as appearances or ideal views of the Reality under the process of analytical abstraction in the mind, they are so far Somethings as to receive names and to be treated of and considered as if they were Realities. Reality in the Absolute aspect, the aspect of Undifferentiated Unity, (Unismal), contains these two factors interblended and undiscriminated. In the Relative aspect, that of Duality, (Duismal), it is the compound of these two factors separated and distinguished. Finally, in the Integral aspect of Compound Unity (Trinismal), it consists of the Unismal and the Duismal aspects contrasted—the only real state, or possible condition of actual existence. And this is the Type of all Reality or Real Existence in every department of Being in the Universe.
But practically and ordinarily, these strictly analytical views of the question of existence are abandoned. Reality, compounded, as we have seen that it is when viewed in this way, of a Positive and a Negative Factor, is assumed as itself a Simple Element and set over against the grand residuum of Negation in the Universe of Being. This is what Kant, less analytical than Hegel, has done, when, in distributing the Categories of Thought, he has contrasted Reality with Negation.
This is, as if, in respect to the External Material World, we were to divide Matter—the Planets, for example, first assigning to them the portions of Space which they bodily and respectively fill as if it were a part of themselves—from the remaining ocean or grand residuum of Space which surrounds them and in which they float. This residuum of Space would then be spoken of as Space, and the Planetary Bodies, along with and including the spaces which they fill, would be spoken of as Matter. This is a kind of division, less analytical, but more convenient, obvious, and practical, than the other which would attempt to separate the whole of Space from the Matter within Space. It is in this more practical manner that we ordinarily think of the division of the Heavens into the Domains of Matter and Space.
Between Reality, then, including a subordinate portion of Space—the content and volume of the Planet—and the grand ocean of Space, outlying and surrounding the Planet, there is Limitation, the outline of the Planet, the Limit or dividing surface between the space within it and the space without.
It is this Congeries of the Aspects of Being which Kant denominates Quality, as a name of a Group of the Categories of the Understanding; and which he divides into