seeking the path
p. 29/37-30/2 [That a fact should be, and should yet be an appearance, should be true of, and belong to, something not itself; or again, should be illusion, should exist and yet be false, because its content is an adjective neither of itself nor of any other substantive—these distinctions are impossible for an early intelligence.] ‘an early intelligence’ u/l: And also for a very late intelligence. Abstract thought is not the highest manifestation of human activity. See Kierkegaard, CUP, p. 267. p. 33/9 [… exists but in our heads.] u/l: The expression is a fiction— nothing exists in our heads but our brains (or sometimes a headache). p. 33/36-38 [But judgment is the act which, while it recognizes the idea as appearance, nevertheless goes on to predicate it.] ‘as appearance’ u/l: i.e. as imaginary. p. 35/1-2 [… nothing ever is associated without in the process being shorn of particularity.]: In the context of judgement this is approximately true. p. 43/3-6 [Wherever we predicate, we predicate about something which exists beyond the judgment, and which … is real, either inside our heads or outside them.] ‘inside … them’ u/l: i.e. either real reality or real imagination. p. 45/19-20 [The individual is so far from being merely particular that, in contrast with its own internal diversity, it is a true universal.] ‘in contrast … diversity’ u/l p. 45/22-23 [We are accustomed to speak of, and believe in, realities which exist in more than one moment of time or portion of space.] ‘moment’ and ‘portion’ u/l: If these are homogeneous, then a ‘moment’ is not the same as an ‘instant’, which corresponds to a ‘point’. p. 45/fn. [If space and time are continuous … we can at once proceed to the conclusion, no mere particular exists. Every phenomenon will exist in more times or spaces than one; and against that diversity will be itself one universal.]: But space and time are not continuous in a simple sense. Continuity is an ambiguous notion. See pp. 52-3. p. 47/3-5 [If we think these puzzles too technical or sought out, let us take more obvious ones. Have the past and the future we talk of so freely any real existence?]: Is this more obvious?
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