meaning, is not an accident, and gives no ground for reproaching language as a cause of confusion. We should rather recognise in it the speculative spirit of our language rising above the mere 'Either--or' of understanding. 97.] (β) The relation of the negative to itself is a negative relation, and so a distinguishing of the One from itself, the repulsion of the One; that is, it makes Many Ones. So far as regards the immediacy of the self-existents, these Many _are:_ and the repulsion of every One of them becomes to that extent their repulsion against each other as existing units,--in other words, their reciprocal exclusion. Whenever we speak of the One, the Many usually come into our mind at the same time. Whence, then, we are forced to ask, do the Many come? This question is unanswerable by the consciousness which pictures the Many as a primary datum, and-treats the One as only one among the Many. But the philosophic notion teaches, contrariwise, that the One forms the pre-supposition of the Many: and in the thought of the One is implied that it explicitly make itself Many. The self-existing unit is not, like Being, void of all connective reference: it is a reference, as well as Being-there-and-then was, not however a reference connecting somewhat with an other, but, as unity of the some and the other, it is a connexion with itself, and this connexion be it noted is a negative connexion. Hereby the One manifests an utter incompatibility with itself, a self-repulsion: and what it makes itself explicitly be, is the Many. We may denote this side in the process of Being-for-self by the figurative term Repulsion. Repulsion is a term originally employed in the study of matter, to mean that matter, as a Many, in each of these many Ones, behaves as exclusive to all the others. It would be wrong however to view the process of repulsion, as if the One were the repellent and the Many the repelled. The One, as already remarked, just is self-exclusion and explicit putting itself as the Many. Each of the Many however is itself a One, and in virtue of its so behaving, this all-round repulsion is by one stroke converted into its opposite,--Attraction. 98.] (γ) But the Many are one the same as another: each is One, or even one of the Many; they are consequently one and the same. Or when we study all that Repulsion involves, we see that as a negative attitude of many Ones to one another, it is just as essentially a connective reference of them to each other; and as those to which the One is related in its act of repulsion are ones, it is in them thrown into relation with itself. The repulsion therefore has an equal right to be called Attraction; and the exclusive One, or Being-for-self, suppresses itself. The qualitative character, which in the One or unit has reached the extreme point of its characterisation, has thus passed over into determinateness (quality) suppressed, _i.e._ into Being as Quantity.