nothing. Not the same A ≠ not-A; but not just ≠, also =; insofar as each is distinct from the other, the same in the “not.”
Higher logic: logos as the absolute. Fundamental law of “logic,” principle of contradiction, superseded. (Tollere—to take away, not to let it rest; elevare—to raise; conservare—to take up, to preserve.)15
b) Logic as the system of the absolute self-consciousness of God: theo-logic
In what way is this “logic” “theo-logic”? This answer has already basically been given, inasmuch as “logic” is the science “of” the absolute.
(1) But we must characterize the Hegelian concept of the absolute more precisely, with a view to clarifying in what way the science of logic, as science “of” the absolute, is metaphysics, that is, science of the Being of what is as such, that is, of the infinite whole of its essentialities.
(2) The absolute as absolute “identity.” Concept of “identity” in German idealism! Fichte, Schelling. Identitas in transcendental logic is the empty uniformity of the selfsame! Already Leibniz—identity: belonging-together of what belongs together. What belongs together in idealism: I and not-I, intelligence and nature, subject and object.
Absolute identity: not just the belonging-together of subject and object, but making this belonging-together possible; the absolute has its actuality precisely in this making-possible. The becoming of what is, in the whole of its Being, and according to the essential laws of becoming that belong to its essence.
Absolute identity is the making-possible of the absolute actuality of the actual. Absolute actuality is the essential whole of the essentialities, that is, of the concepts of essence as thought absolutely. Hegel explicitly tells us in the introduction to the Logic: “Accordingly, logic is to be understood as the system of pure reason, as the realm of pure thought. This realm is truth as it is without veil, in and for itself. It can therefore be said that this content is the exposition of God as he is in his eternal essence before the creation of nature and a finite spirit.”16 This realm (of pure thought) . . . is omnitudo realitas [totality as reality] in the absolute logical sense.
Metaphysics as science of the Being of beings is “logic” and this logic is the logic “of” the absolute, that is, God. Genitive consciously ambiguous! Not just a genitivus objectivus: exhibition of God, but also genitivus subjectivus: the essence of God as he essentially unfolds as absolute spirit.
15. [The parenthesized phrases explain the various senses of the word aufheben, a crucial term in Hegel that we are rendering as “supersede.”]
16. {Ibid. (Lasson), p. 31.} [Cf. Science of Logic, p. 50; trans. modified.]