from nothing to
being is _becoming_. Becoming is the unity, and hence the truth of both.
When the boy is "becoming" a youth he is, and at the same time is not, a
youth. Being and not-being are so mediated and sublated in becoming that
they are no longer contradictory. In a similar way it is further shown
that quality and quantity are reciprocally dependent and united in measure
(which may be popularly illustrated thus: progressively diminishing heat
becomes cold, distances cannot be measured in bushels); that essence and
phenomenon are mutually inseparable, inasmuch as the latter is always the
appearance of an essence, and the former is essence only as it manifests
itself in the phenomenon, etc.

The significance of the Hegelian logic depends less on its ingenious and
valuable explanations of particulars than on the fundamental idea, that the
categories do not form an unordered heap, but a great organically connected
whole, in which each member occupies its determinate position, and is
related to every other by gradations of kinship and subordination. This
purpose to construct a _globus_ of the pure concepts was itself a
mighty feat, which is assured of the continued admiration of posterity
notwithstanding the failure in execution. He who shall one day take it up
again will draw many a lesson from Hegel's unsuccessful attempt. Before
all, the connections between the concepts are too manifold and complex
for the monotonous transitions of this dialectic method (which Chalybaeus
wittily called articular disease) to be capable of doing them justice.
Again, the productive force of thought must not be neglected, and to it,
rather than to the mobility of the categories themselves, the matter of the
transition from one to the other must be transferred.

%(b) The Philosophy of Nature% shows the Idea in its other-being. Out of
the realm of logical shades, wherein the souls of all reality dwell,
we move into the sphere of external, sensuous existence, in which the
concepts take on material form. Why does the Idea externalize itself? In
order to become actual. But the actuality of nature is imperfect, unsuited
to the Idea, and only the precondition of a better actuality, the actuality
of spirit, which has been the aim from the beginning: reason becomes
nature in order to become spirit; the Idea goes forth from itself in
order--enriched--to return to itself again. Only the man who once has been
in a foreign land knows his home arigh