identity of the wafer with Christ's body, he does not mean in all respects,—so that he might use it to exhibit muscular fibre, or a cook make it smell like baked meat in the oven. He means that in the one sole respect of nourishing his being in a certain way, it is identical with and can be substituted for the very body of his Redeemer.
'The knowledge of opposites is one,' is one of the hegelian first principles, of which the preceding are perhaps only derivatives. Here again Hegelism takes 'knowledge' simpliciter, and substituting it for knowledge in a particular respect, avails itself of the confusion to cover other respects never originally implied. When the knowledge of a thing is given us, we no doubt think that the thing may or must have an opposite. This postulate of something opposite we may call a 'knowledge of the opposite' if we like; but it is a knowledge of it in only that one single respect, that it is something opposite. No number of opposites to a quality we have never directly experienced could ever lead us positively to infer what that quality is. There is a jolt between the negation of them and the actual positing of it in its proper shape, that twenty logics of Hegel harnessed abreast cannot drive us smoothly over.
The use of the maxim 'All determination is negation' is the fattest and most full-blown application of the method of refusing to distinguish. Taken in its vague confusion, it probably does more than anything else to produce the sort of flicker and dazzle which are the first mental conditions for the reception of Hegel's system. The word 'negation' taken simpliciter is treated as if it covered an indefinite number of
