positive quantity when I eliminate it, etc. Or I negate the statement "the rose is a rose" if I say "the rose is no rose" and what happens if I negate this negation again and say "but the rose is a rose"? These objection are, in fact, the chief arguments of the metaphysicians against the dialectic and are quite worthy of this idiotic method of reasoning. To negate in the dialectic is not simply to say "No," or to describe a thing as non-existent, or to destroy it after any fashion that you may choose. Spinoza says "omnis determinatio est negatio," every limitation or determination is at the same time a negation. Furthermore, the sort of negation here is shown first by means of the universal and in the second place by means of the distinctive nature of the process. I must not only negate but I must also restore the negation again. I must therefore so direct the first negation that the second remains possible or shall be so. How? Just according to the peculiar nature of each particular case. I grind a grain of barley, I crush an insect, I have certainly fulfilled the first act but have made the second impossible. Every species of things has therefore its own peculiar properties to be negated in order that a progression may proceed, and every species of properties and ideas is precisely the same in this regard. In infinitesimal calculations the negation is brought about after a different fashion than in the restoration of positive powers from negative roots. That has to be learnt like everything else. With the mere knowledge that the stalk of barley and infinitesimal calculation fall under the principle of the negation of the negation. I cannot cultivate more barley nor can I differentiate and integrate, just as I cannot play the violin by virtue of a mere knowledge of the laws of harmony. But it is evident that a merely childish negation of the negation
