history of philosophy-第14部分

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opposition　in　self…consciousness　has　given　it　the　power　of　sinking　its　interests　therein。　The　case　is
similar　with　regard　to　questions　regarding　the　limits　of　knowledge；　the　opposition　between
subjectivity　and　objectivity　which　had　not　yet　come　up　in　Plato's　age。　The　independence　of　the
within　itself　and　its　explicit　existence　was　foreign　to　him；　man　had　not　yet　gone　back　within　himself；
had　not　yet　set　himself　forth　as　explicit。　The　subject　was　indeed　the　individual　as　free；　but　as　yet　he
knew　himself　only　as　in　unity　with　his　Being。　The　Athenian　knew　himself　to　be　free；　as　such；　just　as
the　Roman　citizen　would；　as　ingenuus。　But　the　fact　that　man　is　in　and　for　himself　free；　in　his
essence　and　as　man；　free　born；　was　known　neither　by　Plato；　Aristotle；　Cicero；　nor　the　Roman
legislators；　even　though　it　is　this　conception　alone　which　forms　the　source　of　law。　In　Christianity　the
individual；　personal　mind　for　the　first　time　becomes　of　real；　infinite　and　absolute　value；　God　wills
that　all　men　shall　be　saved。　It　was　in　the　Christian　religion　that　the　doctrine　was　advanced　that　all
men　are　equal　before　God；　because　Christ　has　set　them　free　with　the　freedom　of　Christianity。
These　principles　make　freedom　independent　of　any　such　things　as　birth；　standing　or　culture。　The
progress　made　through　them　is　enormous；　but　they　still　come　short　of　this；　that　to　be　free
constitutes　the　very　idea　of　man。　The　sense　of　this　existent　principle　has　been　an　active　force　for
centuries　and　centuries；　and　an　impelling　power　which　has　brought　about　the　most　tremendous
revolutions；　but　the　conception　and　the　knowledge　of　the　natural　freedom　of　man　is　a　knowledge
of　himself　which　is　not　old。　




Introduction
　　　　　　　　B。　　Relation　of　Philosophy　to　Other
　　　　　　　　　　　　　　Departments　of　Knowledge。

The　History　of　Philosophy　has　to　represent　this　science　in　that　form　of　time　and　individualities　from
which　its　outward　form　has　resulted。　Such　a　representation　has；　however；　to　shut　out　from　itself
the　external　history　of　the　time；　and　to　take　into　account　only　the　general　character　of　the　people
and　time；　and　likewise　their　circumstances　as　a　whole。　But　as　a　matter　of　fact；　the　history　of
Philosophy　does　present　this　character；　and　that　indeed　in　the　highest　possible　degree；　its
connection　with　it　is　of　the　closest　kind；　and　the　particular　appearance　presented　by　a　philosophy
belonging　to　one　special　period；　is　only　a　particular　aspect　or　element　in　the　character。　Because　of
this　inward　correspondence　we　have　partly　to　consider　more　closely　the　particular　relation　borne
by　a　philosophy　to　its　historical　surroundings；　and　partly；　but　pre…eminently；　what　is　proper　to
itself；　from　which　alone；　after　separating　everything　related　however　closely；　we　can　fix　our
standpoint。　This　connection；　which　is　not　merely　external　but　essential；　has　thus　two　sides；　which
we　must　consider。　The　first　is　the　distinctly　historical　side；　the　second　is　the　connection　with　other
matters　…　the　connection　of　Philosophy　with　Religion；　for　instance；　by　which　we　at　once　obtain　a
deeper　conception　of　Philosophy　itself。

1。　The　Historical　Side　of　This　Connection。

It　is　usually　said　that　political　affairs　and　such　matters　as　Religion　are　to　be　taken　into　consideration
because　they　have　exercised　a　great　influence　on　the　Philosophy　of　the　time；　and　similarly　it　exerts
an　influence　upon　them。　But　when　people　are　content　with　such　a　category　as　〃great　influence〃
they　place　the　two　in　an　external　relationship；　and　start　from　the　point　of　view　that　both　sides　are
for　themselves　independent。　Here；　however；　we　must　think　of　this　relationship　in　another　category；
and　not　according　to　the　influence　or　effect　of　one　upon　the　other。　The　true　category　is　the　unity　of
all　these　different　forms；　so　that　it　is　one　Mind　which　manifests　itself　in；　and　impresses　itself　upon
these　different　elements。

a。　Outward　and　historical　conditions　imposed　upon　Philosophy。

It　must　be　remarked　in　the　first　place；　that　a　certain　stage　is　requisite　in　the　intellectual　culture　of　a
people　in　order　that　it　may　have　a　Philosophy　at　all。　Aristotle　says；　〃Man　first　begins　to
philosophize　when　the　necessities　of　life　are　supplied〃　（Metaphysics；　I。　2）；　because　since
Philosophy　is　a　free　and　not　self…seeking　activity；　cravings　of　want　must　have　disappeared；　a
strength；　elevation　and　inward　fortitude　of　mind　must　have　appeared；　passions　must　be　subdued
and　consciousness　set　far　advanced；　before　what　is　universal　can　be　thought　of。　Philosophy　may
thus　be　called　a　kind　of　luxury；　in　so　far　as　luxury　signifies　those　enjoyments　and　pursuits　which　do
not　belong　to　external　necessity　as　such。　Philosophy　in　this　respect　seems　more　capable　of　being
dispensed　with　than　anything　else；　but　that　depends　on　what　is　called　indispensable。　From　the
point　of　view　of　mind；　Philosophy　may　even　be　said　to　be　that　which　is　most　essential。

b。　The　commencement　in　History　of　an　intellectual　necessity　for
Philosophy。

However　much　Philosophy；　as　the　thought　and　conception　of　the　Mind　of　a　particular　time；　is　a
priori；　it　is　at　the　same　time　just　as　really　a　result；　since　the　thought　produced　and；　indeed；　the　life
and　action　are　produced　to　produce　themselves。　This　activity　contains　the　essential　element　of　a
negation；　because　to　produce　is　also　to　destroy；　Philosophy　in　producing　itself；　has　the　natural　as
its　starting　point　in　order　to　abrogate　it　again。　Philosophy　thus　makes　its　appearance　at　a　time
when　the　Mind　of　a　people　has　worked　its　way　out　of　the　indifference　and　stolidity　of　the　first　life
of　nature；　as　it　has　also　done　from　the　standpoint　of　the　emotional；　so　that　the　individual　aim　has
blotted　itself　out。　But　as　Mind　passes　on　from　its　natural　form；　it　also　proceeds　from　its　exact　code
of　morals　and　the　robustness　of　life　to　reflection　and　conception。　The　result　of　this　is　that　it　lays
hold　of　and　troubles　this　real；　substantial　kind　of　existence；　this　morality　and　faith；　and　thus　the
period　of　destruction　commences。　Further　progress　is　then　made　through　the　gathering　up　of
thought　within　itself。　It　may　be　said　that　Philosophy　first　commences　when　a　race　for　the　most　part
has　left　its　concrete　life；　when　separation　and　change　of　class　have　begun；　and　the　people
approach　toward　their　fall；　when　a　gulf　has　arisen　between　inward　strivings　and　external　reality；
and　the　old　forms　of　Religion；　&c。；　are　no　longer　satisfying；　when　Mind　manifests　indifference　to　its
living　existence　or　rests　unsatisfied　therein；　and　moral　life　becomes　dissolved。　Then　it　is　that　Mind
takes　refuge　in　the　clear　space　of　thought　to　create　for　itself　a　kingdom　of　thought　in　opposition　to
the　world　of　actuality；　and　Philosophy　is　the　reconciliation　following　upon　the　destruction　of　that
real　world　which　thought　has　begun。　When　Philosophy　with　its　abstractions　paints　grey　in　grey；　the
freshness　and　life　of　youth　has　gone；　the　reconciliation　is　not　a　reconciliation　in　the　actual；　but　in　the
ideal　world。　Thus　the　Greek　philosophers　held　themselves　far　removed　from　the　business　of　the
State　and　were　called　by　the　people　idlers；　because　they　withdrew　themselves　within　the　world　of
thought。

This　holds　good　throughout　all　the　history　of　Philosophy。　It　was　so　with　Ionic　Philosophy　in　the
decline　of　the　Ionic　States　in　Asia　Minor。　Socrates　and　Plato　had　no　more　pleasure　in　the　life　of
the　State　in　Athens；　which　was　in　the　course　of　its　decline；　Plato　tried　to　bring　about　something
better　with　Dionysius。　Thus　in　Athens；　with　the　ruin　of　the　Athenian　people；　the　period　was
reached　when　Philosophy　appeared。　In　Rome；　Philosophy　first　expanded　in　the　decline　of　the
Republic　and　of　Roman　life　proper；　under　the　despotism　of　the　Roman　Emperors：　a　time　of
misfortune　for　the　world　and　of　decay　in　political　life；　when　earlier　religious　systems　tottered　and
everything　was　in　the　process　of　struggle　and　disintegration。　With　the　decline　of　the　Roman
Empire；　which　was　so　great；　rich　and　glorious；　and　yet　inwardly　dead；　the　height　and　indeed　the
zenith　of　ancient　Philosophy　is　associated　through　the　Neo…Platonists　at　Alexandria。　It　was　also　in
the　fifteenth　and　sixteenth　centuries；　when　the　Teutonic　life　of　the　Middle　Ages　acquired　another
form；　that　Philosophy　first　became　taught；　though　it　was　later　on　that　it　attained　to　independence。

Before　that；　political　life　still　existed　in　unity　with　Religion；　or　if　the　State　fought　against　the　Church；
the　Church　still　kept　the　foremost　place；　but　now　the　gulf　between　Church　and　State　came　into
existence。　Philosophy　thus　comes　in　at　a　certain　epoch　only　in　the　development　of　the　whole。

c。　Philosophy　as　the　thought　of　its　time。

But　men　do　not　at　certain　epochs；　merely　philosophize　in　general；　for　there　is　a　definite　Philosophy
which　arises　among　a　people；　and　the　definite　character　of　the　standpoint　of　thought　is　the　same
character　which　permeates　all　the　other　historical　sides　of　the　spirit　of　the　people；　which　is　most
intimately　related　to　them；　and　which　constitutes　their　foundation。　The　particular　form　of　a
Philosophy　is　thus　contemporaneous　with　a　particular　constitution　of　the　people　amongst　whom　it
makes　its　appearance；　with　their　institutions　and　forms　of　government；　their　morality；　their　social
life　and　the　capabilities；　customs　and　enjoyments　of　the　same；　it　is　so　with　their　attempts　and
achievements　in　art　and　science；　with　their　religions；　warfares　and　external　relationships；　likewise
with　the　decadence　of　the　States　in　which　this　particular　principle　and　form　had　maintained　its
supremacy；　and　with　the　origination　and　progress　of　new　States　in　which　a　higher　principle　finds　its
manifestation　and　development。　Mind　in　each　case　has　elaborated　and　expanded　in　the　whole
domain　of　its　manifold　nature　the　principle　of　the　particular　stage　of　self…consciousness　to　which　it
has　attained。　Thus　the　Mind　of　a　people　in　its　richness　is　an　organization；　and；　like　a　Cathedral；　is
divided　into　numerous　vaults；　passages；　pillars　and　vestibules；　all　of　which　have　proceeded　out　of
one　whole　and　are　directed　to　one　end。　Philosophy　is　one　form　of　these　many　aspects。　And　which
is　it？　It　is　the　fullest　blossom；　the　Notion　of　Mind　in　its　entire　form；　the　consciousne