(a) Mechanism

The object (1) in its immediacy is the notion only potentially; the notion as subjective is primarily outside it; and all its specific character is imposed from without. As a unity of differents, therefore, it is a composite, an aggregate; and its capacity of acting on anything else continues to be an external relation. This is Formal Mechanism. Notwithstanding, and in this connection and non-independence, the objects remain independent and offer resistance, external to each other.

Pressure and impact are examples of mechanical relations. Our knowledge is said to be mechanical or by rote, when the words have no meaning for us, but continue external to sense, conception, thought; and when, being similarly external to each other, they form a meaningless sequence. Conduct, piety, etc., are in the same way mechanical, when a man's behaviour is settled for him by ceremonial laws, by a spiritual adviser, etc.; in short, when his own mind and will are not in his actions, which in this way are extraneous to himself.

Mechanism, the first form of objectivity, is also the category which primarily offers itself to reflection, as it examines the objective world. It is also the category beyond which reflection seldom goes. It is, however, a shallow and superficial mode of observation, one that cannot carry us through in connection with Nature and still less in connection with the world of Mind. In Nature it is only the veriest abstract relations of matter in its inert masses which obey the law of mechanism. On the contrary the phenomena and operations of the province to which the term 'physical' in its narrower sense is applied, such as the phenomena of light, heat, magnetism, and electricity, cannot be explained by any mere mechanical processes, such as pressure, impact, displacement of parts, and the like.

Still less satisfactory is it to transfer these categories and apply them in the field of organic nature; at least if it be our aim to understand the specific features of that field, such as the growth and nourishment of plants, or, it may be, even animal sensation. It is at any rate a very deep-seated, and perhaps the main, defect of modern researches into nature, that, even where other and higher categories than those of mere mechanism are in operation, they still stick obstinately to the mechanical laws; although they thus conflict with the testimony of unbiased perception, and foreclose the gate to an adequate knowledge of nature. But even in considering the formations in the world of Mind, the mechanical theory has been repeatedly invested with an authority which it has no right to. Take as an instance the remark that man consists of soul and body. In this language, the two things stand each self-subsistent, and associated only from without. Similarly we find the soul regarded as a mere group of forces and faculties, subsisting independently side by side.

Thus decidedly must we reject the mechanical mode of inquiry when it comes forward and arrogates to itself the place of rational cognition in general, and seeks to get mechanism accepted as an absolute category. But we must not on that account forget expressly to vindicate for mechanism the right and import of a general logical category. It would be, therefore, a mistake to restrict it to the special physical department from which it derives its name. There is no harm done, for example, in directing attention to mechanical actions, such as that of gravity, the lever, etc., even in departments, notably in physics and in physiology, beyond the range of mechanics proper. It must however be remembered that within these spheres the laws of mechanism cease to be final or decisive, and sink, as it were, to a subservient position. To which may be added that in Nature, when the higher or organic functions are in any way checked or disturbed in their normal efficiency, the otherwise subordinate category of mechanism is immediately seen to take the upper hand. Thus a sufferer from indigestion feels pressure on the stomach, after partaking of certain food in slight quantity; whereas those whose digestive organs are sound remain free from the sensation, although they have eaten as much. The same phenomenon occurs in the general feeling of heaviness in the limbs, experienced in bodily indisposition. Even in the world of Mind, mechanism has its place; though there, too, it is a subordinate one. We are right in speaking of mechanical memory, and all sorts of mechanical operations, such as reading, writing, playing on musical instruments, etc. In memory, indeed, the mechanical quality of the action is essential: a circumstance of which the neglect has not unfrequently caused great harm in the training of the young, from the misapplied zeal of modern educationalists for the freedom of intelligence. It would betray bad psychology, however, to have recourse to mechanism for an explanation of the nature of memory, and to apply mechanical laws straight off to the soul. The mechanical feature in memory lies merely in the fact that certain signs, tones, etc., are apprehended in their purely external association, and then reproduced in this association, without attention being expressly directed to their meaning and inward association. To become acquainted with these conditions of mechanical memory requires no further study of mechanics, nor would that study tend at all to advance the special inquiry of psychology.

The want of stability in itself which allows the object to suffer violence, is possessed by it (see preceding §) only in so far as it has a certain stability. Now as the object is implicitly invested with the character of notion, the one of these characteristics is not merged into its other; but the object, through the negation of itself (its lack of independence), closes with itself, and not till it so closes, is it independent. Thus at the same time in distinction from the outwardness, and negativing that outwardness in its independence, does this independence form a negative unity with self - Centrality (subjectivity). So conceived, the other itself has direction and reference towards the external. But this external object is similarly central in itself, and being so, is no less only referred towards the other centre; so that it no less has its centrality in the other. This is (2) Mechanism with Affinity (with bias, or 'difference'), and may be illustrated by gravitation, appetite, social instinct, etc.

This relation, when fully carried out, forms a syllogism. In that syllogism the immanent negativity, as the central individuality of an object (abstract centre) relates itself to non-independent objects, as the other extreme, by a mean which unites the centrality with the non-independence of the objects (relative centre). This is (3) Absolute Mechanism.

The syllogism thus indicated (I - P - U) is a triad of syllogisms. The wrong individuality of non-independent objects, in which formal Mechanism is at home, is, by reason of that non-independence, no less universality, though it be only external. Hence these objects also form the mean between the absolute-and the relative centre (the form of syllogism being U - I - P): for it is by this want of independence that those two are kept asunder and made extremes, as well as related to one another. Similarly absolute centrality, as the permanently underlying universal substance (illustrated by the gravity which continues identical), which as pure negativity equally includes individuality in it, is what mediates between the relative centre and the non-independent objects (the form of syllogism being P - U - I). It does so no less essentially as a disintegrating force, in its character of immanent individuality, than in virtue of universality, acting as an identical bond of union and tranquil self-containedness. Like the solar system, so for example in the practical sphere, the state is a system of three syllogisms.

(1) The Individual or person, through his particularity or physical or mental needs (which when carried out to their full development give civil society), is coupled with the universal, i.e. with society, law, right, government.

(2) The will or action of the individuals is the intermediating force which procures for these needs satisfaction in society, in law, etc., and which gives to society, law, etc., their fulfilment and actualisation.

(3) But the universal, that is to say the state, government, and law, is the permanent underlying mean in which the individuals and their satisfaction have and receive their fulfilled reality, intermediation, and persistence. Each of the functions of the notion, as it is brought by intermediation to coalesce with the other extreme, is brought into union with itself and produces itself: which production is self-preservation. It is only by the nature of this triple coupling, by this triad of syllogisms with the same terming that a whole is thoroughly understood in its organisation.

The immediacy of existence, which the objects have in Absolute Mechanism, is implicitly negatived by the fact that their independence is derived from, and due to, their connections with each other, and therefore to their own want of stability. Thus the object must be explicitly stated as in its existence having an Affinity (or a bias) towards its other - as not-indifferent.