The difference between quantity and quality has been indicated. Quality is the first, immediate determinateness. Quantity is the determinateness that has become indifferent to being; a limit which is just as much no limit; being-for-itself which is absolutely identical with being-for-another: the repulsion of the many ones which is immediate non-repulsion, their continuity.?

質(zhì)最初是直接的規(guī)定性，但是在量這里，這種直接的規(guī)定性被拋棄了。之前，為了解決他在和自在對立的惡無限問題，自在存在和為他存在最終作為自為存在而獲得了一種同一性，可這種同一性終究是虛假的，因?yàn)樗鼜?qiáng)行去擬制了一個抽象的“為我自己”。這個虛假的同一性迫使自為存在把那個對外部進(jìn)行無限否定的活動視作自身，從一種惡無限運(yùn)動到一種真無限，把自己統(tǒng)合入單一體中。而如今，這個單一體的規(guī)定性也被拋棄了，單一體除了帶著那個“一”（作為規(guī)定性）回歸直接性外，就沒有帶著其他任何東西。黑格爾在這里提到：?Quantity is the determinateness that has become indifferent to being，就是在說，量現(xiàn)在已經(jīng)是區(qū)別于質(zhì)/自為存在所帶有的那個使自身同一而又獨(dú)立出去的某物（something）的規(guī)定性了。這樣的改變使得它同“多”規(guī)定性之間的界限曖昧模糊，最終只保留下一個規(guī)定性的界限的框架，這就是為什么黑格爾在這里說量是a limit which is just as much no limit。所以，這些量的規(guī)定性都是一樣的了，而由于這一點(diǎn)，一和多之間明晰的區(qū)別也消失了，多在此處自行分裂為了一。但是，在這里我們要注意一點(diǎn)：多在這里的分裂并不是因?yàn)槲覀冾A(yù)設(shè)了多是多個一的集合，而是因?yàn)槎嘞惹笆亲鳛閱我惑w為了避免自己通過吸收成為單純的虛空讓自身消逝而分裂出的與自身的排斥所得的分割行為，由于單一體的那種不斷進(jìn)行否定的規(guī)定已遭到拋棄并融入一種直接性，隨之而產(chǎn)生的多也只得保留下那個拋棄了規(guī)定性的相互外在的分割行為（那個界限的框架），并最終把自己分割為多個一。就這樣，量揚(yáng)棄了多與一的區(qū)分，并且獲得了一種延續(xù)性/非排斥性（continuity）。

Because that which exists for itself is now so posited that it does not exclude its other but rather affirmatively continues in it, it is then otherness. 這里說得是在量中，自為存在者獲得了一種直接性的規(guī)定性而不再把規(guī)定性視為通過否定他者而獲得的（如在質(zhì)那里）

Inasmuch as existence surfaces again on this continuity and its determinateness is at the same time no longer simple self-reference, no longer the immediate determinateness of the existent something, but is posited as repelling itself from itself, as referring to itself in the determinateness rather of an other existence (a being which exists for itself);定在在這里重新出現(xiàn)，是因?yàn)橹苯有砸琅f可以被把握成一種規(guī)定性。但在量中，定在的規(guī)定性不再屬于一個單純的自身關(guān)聯(lián)，不再是通過否定之否定建立的內(nèi)在關(guān)系了。它現(xiàn)在僅僅立足于直接性之上，進(jìn)行互相排斥。

?And since they are at the same time indifferent limits, reflected into themselves and unconnnected, determinateness is as such outside itself, an absolute externality and a something just as external; such a limit, the indifference of the limit as limit and the indifference of the something to the limit, constitutes the quantitative determinateness of the something.在量中，一就呈現(xiàn)出這種獨(dú)立的整體性，它無所謂什么自身的規(guī)定性，只保留下一個框架/界限出來，否定了質(zhì)的那種規(guī)定性，換句話說，它實(shí)現(xiàn)了質(zhì)的去差異化。

In the first place, we have to distinguish pure quantity from quantity as determinate, from quantum. First, pure quantity is real being-for-itself turned back into itself, with as yet no determinateness in it: a compact,infinite unity which continues itself into itself.? ? ? ? ? ? Second, this quantity proceeds to determinateness, and this is posited in it as a determinateness that at the same time is none, is only external.這里之所以說determinateness that at the same time is none是因?yàn)樵诹恐羞@個統(tǒng)一體是沒有規(guī)定性的，可它畢竟保留下了一個框架，一個外部的整體性，因而這種規(guī)定性只是一個外部的，空泛的規(guī)定性?Quantity becomes quantum. Quantum is indifferent determinateness, that is, one that transcends itself, negates itself; as this otherness of otherness, it lapses into infinite progress. Infinite quantum, however, is sublated indifferent determinateness: it is the restoration of quality.但它畢竟擁有著一個外部的規(guī)定性，所以這里出現(xiàn)了定量（Quantum）的雛形，可是，這個定量的規(guī)定性也就僅僅是一個外部的規(guī)定性，所以，這個規(guī)定性就用自己的狀態(tài)證明了外在性作為規(guī)定性/作為質(zhì)的虛假性，也就超越了自身。就此，由于先前那種規(guī)定性被拋棄了，而留存下的又只有難以被視為規(guī)定性的外部性，所以通過這種外部性而區(qū)分出的一個個無數(shù)獨(dú)立的“一”，就作為異在的異在，落入一個無限的進(jìn)展中去了。而這個無限的由無數(shù)的一組成的世界，復(fù)歸了質(zhì)，因而是質(zhì)的重建（the restoration of quality）。

Third, quantum in qualitative form is quantitative ratio. Quantum transcends itself only in general; in the ratio, however, it transcends itself into its otherness, in such a way that this otherness in which it has its? determination is at the same time posited, is another quantum. With this we have quantum as turned back into itself and referring to itself as into its otherness.定量不可避免地和這個無限的進(jìn)展這一全體進(jìn)行對比，因?yàn)槎?strong>合乎邏輯地是這個進(jìn)展的一個環(huán)節(jié)或部分。在進(jìn)行這種對比時，便出現(xiàn)了比率（ratio）。借由這個比率，定量重新獲得了新的規(guī)定性——它將這個無限的進(jìn)展的整體視為異在，另一個定量。也就是說，比率是定量與另一個定量（這個進(jìn)展本身所帶來的規(guī)定性）之間的關(guān)系，是一個量與質(zhì)的關(guān)系。

At the foundation of this relation there still lies the externality of quantum; it is indifferent quanta that relate themselves to each other, that is, they have the reference that mutually connects them in this being-outside-itself. The ratio is, therefore, only a formal unity of quality and quantity, and its dialectic is its transition into their absolute unity, in measure.但我們畢竟在前文已經(jīng)重復(fù)過好幾次“畢竟”了，這說明這個比例關(guān)系的辯證法依舊需要通過運(yùn)動去克服它的缺陷（它缺乏一個具有內(nèi)容的質(zhì)，規(guī)定性，而只保留下一些框架），所以我們將過渡到尺度（measure）去。