PART II of Hegel’s
Encyclopaedia of the Philosophical Sciences.
§ 192.
Nature has presented itself as the idea in the form of otherness.
Since in nature the idea is as the negative of itself or is external to itself nature is not merely external in relation to this idea, but the externality constitutes the determination in which nature as nature exists.
In this externality the determinations of the concept have the appearance of an indifferent subsistence and isolation in regards to each other. The concept therefore exists as an inward entity. Hence nature exhibits no freedom in its existence, but only necessity and contingency.
For this reason nature, in the determinate existence, which makes it nature, is not to be deified, nor are the sun, moon, animals, plants, and so on, to be regarded and adduced as the works of God, more excellent than human actions and events. Nature in itself in the idea, is divine, but in the specific mode by which it is nature it is suspended. As it is, the being of nature does not correspond to its concept; its existing actuality therefore has no truth; its abstract essence is the negative, as the ancients conceived of matter in general as the non-ens. But because, even in this element, nature is a representation of the idea, one may very well admire in it the wisdom of God. If however, as Vanini said, a stalk of straw suffices to demonstrate God's being, then every representation of the spirit, the slightest fancy of the mind, the play of its most capricious whim, every word, offers a ground for the knowledge of God's being that is superior to any single object of nature. In nature, not only is the play of forms unbound and unchecked in contingency, but each figure for itself lacks the concept of itself. The highest level to which nature drives its existence is life, but as only a natural idea this is at the mercy of the unreason of externality, and individual vitality is in each moment of its existence entangled with an individuality which is other to it, whereas in every expression of the spirit is contained the moment of free, universal self-relation. - Nature in general is justly determined as the decline of the idea from itself because in the element of externality it has the determination of the inappropriateness of itself with itself.-A similar misunderstanding is to regard human works of art as inferior to natural things, on the grounds that works of art must take their material from outside, and that they are not alive.-It is as if the spiritual form did not contain a higher level of life, and were not more worthy of the spirit than the natural form, and as if in all ethical things what can be called matter did not belong solely to the spirit -
Nature remains, despite all the contingency of its existence, obedient to eternal laws; but surely this is also true of the realm of selfconsciousness, a fact which can already be seen in the belief that providence governs human affairs. Or are the determinations of this providence in the field of human affairs only contingent and irrational? But if the contingency of spirit, the free will, leads to evil, is this not still infinitely higher than the regular behaviour of the stars, or the innocence of the plants?
Nature is to be viewed as a system of stages, in which one stage necessarily arises from the other and is the truth closest to the other from which it results, though not in such a way that the one would naturally generate the other, but rather in the inner idea which constitutes the ground of nature.
It has been an awkward conception in older and also more recent philosophy of nature to see the progression and the transition of one natural form and sphere into another as an external, actual production which, however, in order to be made clearer, is relegated to the darkness of the past. Precisely this externality is characteristic of nature: differences are allowed to fall apart and to appear as existences indifferent to each other; and the dialectical concept, which leads the stages further, is the interior which emerges only in the spirit. Certainly the previously favoured teleological view provided the basis for the relation to the concept, and, in the same way, the relation to the spirit, but it focused only on external purposiveness-(cf § 151) and viewed the spirit as if it were entangled in finite and natural purposes. Due to the vapidity of such finite purposes, purposes for which natural things were shown to be useful, the teleological view has been discredited for exhibiting the wisdom of God. The view of the usefulness of natural things has the implicit truth that these things are not in and for themselves an absolute goal; nevertheless, it is unable to determine whether such things are defective or inadequate. For this determination it is necessary to posit that the immanent moment of its idea, which brings about its transiency and transition into another existence, produces at the same time a transformation into a higher concept.
Nature is, in itself a living whole. The movement of its idea through its sequence of stages is more precisely this: the idea posits itself as that which it is in itself; or, what is the same thing, it goes into itself out of that immediacy and externality which is death in order to go into itself; yet further, it suspends this determinacy of the idea, in which it is only life, and becomes spirit, which is its truth.
The idea as nature is: (1) as universal, ideal being outside of itself space and time; (2) as real and mutual being apart from itself particular or material existence, - inorganic nature; (3) as living actuality, organic nature. The three sciences can thus be named mathematics, physics, and physiology.
Mathematics - Inorganic Physics - Organic Physics