history of philosophy-第23部分
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a。 Freedom of Thought as a first condition。
The general answer is in accordance with what has been said。 Philosophy begins where the
universal is comprehended as the all…embracing existence; or where the existent is laid hold of in a
universal form; and where thinking about thought first commences。 Where; then; has this
occurred? Where did it begin? That is a question of history。 Thought must be for itself; must come
into existence in its freedom; liberate itself from nature and come out of its immersion in mere
sense…perception; it must as free; enter within itself and thus arrive at the consciousness of
freedom。 Philosophy is properly to be commenced where the Absolute is no more in the form of
ordinary conception; and free thought not merely thinks the Absolute but grasps its Idea。 That is to
say where Thought grasps as Thought; the Being (which may be Thought itself); which it
recognizes as the essence of things; the absolute totality and the immanent essence of everything;
and does so as an external being。 The simple existence which is not sensuous and which the Jews
thought of as God (for all Religion is thinking); is thus not a subject to be treated of by Philosophy;
but just such a proposition as that 〃The existence or principle of things is water; fire or thought。〃
Thought; this universal determination which sets forth itself; is an abstract determinateness; it is the
beginning of Philosophy; but this beginning is at the same time in history; the concrete form taken
by a people; the principle of which constitutes what we have stated above。 If we say that the
consciousness of freedom is connected with the appearance of Philosophy; this principle must be a
fundamental one with those with whom Philosophy begins; a people having this consciousness of
freedom founds its existence on that principle seeing that the laws and the whole circumstances of
the people are based only on the Notion that Mind forms of itself; and in the categories which it
has。 Connected with this on the practical side; is the fact that actual freedom develops political
freedom; and this only begins where the individual knows himself as an independent individual to
be universal and real; where his significance is infinite; or where the subject has attained the
consciousness of personality and thus desires to be esteemed for himself alone。 Free; philosophic
thought has this direct connection with practical freedom; that as the former supplies thought about
the absolute; universal and real object; the latter; because it thinks itself; gives itself the character
of universality。 Thinking means the bringing of something into the form of universality; hence
Thought first treats of the universal; or determines what is objective and individual in the natural
things which are present in sensuous consciousness; as the universal; as an objective Thought。 Its
second attribute is that in recognizing and knowing this objective and infinite universal; I; at the
same time; remain confronting it from the standpoint of objectivity。
On account of this general connection between political freedom and the freedom of Thought;
Philosophy only appears in History where and in as far as free institutions are formed。 Since Mind
requires to separate itself from its natural will and engrossment in matter if it wishes to enter upon
Philosophy; it cannot do so in the form with which the world…spirit commences and which takes
precedence of that separation。 This stage of the unity of Mind with Nature which as immediate is
not the true and perfect state; is mainly found in the Oriental conception of existence; therefore
Philosophy first begins in the Grecian world。
b。 Separation of the East and its Philosophy。
Some explanations have to be given regarding this first form。 Since Mind in it; as consciousness
and will; is but desire; self…consciousness still stands upon its first stage in which the sphere of its
idea and will is finite。 As intelligence is thus finite too; its ends are not yet a universal for
themselves; but if a people makes for what is moral; if laws and justice are possessed; the
character of universality underlies its will。 This presupposes a new power in Mind with which it
commences to be free; for the universal will as the relation of thought to thought or as the
universal; contains a thought which is at home with itself。 If a people desire to be free; they will
subordinate their desires to universal laws; while formerly that which was desired was only a
particular。 Now finitude of the will characterizes the orientals; because with them the will has not
yet grasped itself as universal; for thought is not yet free for itself。 Hence there can but be the
relation of lord and slave; and in this despotic sphere fear constitutes the ruling category。 Because
the will is not yet free from what is finite; it can therein be comprehended and the finite can be
shown forth as negative。 This sensation of negation; that something cannot last; is just fear as
distinguished from freedom which does not consist in being finite but in being for itself; and this
cannot be laid hold of。 Religion necessarily has this character; since the fear of the Lord is the
essential element beyond which we cannot get。 〃The fear of the Lord is the beginning of wisdom〃
is indeed a true saying; man must begin with this in order to know the finite ends in their negative
character。 But man must also have overcome fear through the relinquishment of finite ends; and the
satisfaction which that Religion affords is confined to what is finite; seeing that the chief means of
reconciliation are natural forms which are impersonated and held in reverence。
The oriental consciousness raises itself; indeed; above the natural content to what is infinite; but it
only knows itself as accidental in reference to the power which makes the individual fear。 This
subordination may take two forms and must indeed from one extreme pass to the other。 The finite;
which is for consciousness; may have the form of finitude as finite; or it may become the infinite;
which is however an abstraction。 The man who lives in fear; and he who rules over men through
fear; both stand upon the same platform; the difference between them is only in the greater power
of will which can go forth to sacrifice all that is finite for some particular end。 The despot brings
about what his caprice directs; including certainly what is good; not as law; but as arbitrary will:
the passive will; like that of slavery; is converted into the active energy of will; which will; however;
is arbitrary still。 In Religion we even find self…immersion in the deepest sensuality represented as
the service of God; and then there follows in the East a flight to the emptiest abstraction as to what
is infinite; as also the exaltation attained through the renunciation of everything; and this is specially
so amongst the Indians; who torture themselves and enter into the most profound abstraction。 The
Indians look straight before them for ten years at a time; are fed by those around; and are destitute
of other spiritual content than that of knowing what is abstract; which content therefore is entirely
finite。 This; then; is not the soil of freedom。
In the East; Mind indeed begins to dawn; but it is still true of it that the subject is not presented as
a person; but appears in the objectively substantial; which is represented as partly supersensuous
and partly; and even more; material; as negative and perishing。 The highest point attainable by the
individual; the everlasting bliss; is made an immersion into substance; a vanishing away of
consciousness; and thus of all distinction between substance and individuality … hence an
annihilation。 A spiritually dead relation thus comes into existence; since the highest point there to
be reached is insensibility。 So far; however; man has not attained that bliss; but finds himself to be
a single existent individual; distinguished from the universal substance。 He is thus outside the unity;
has no significance; and as being what is accidental and without rights; is finite only; he finds
himself limited through Nature … in caste for instance。 The will is not here the substantial will; it is
the arbitrary will given up to what is outwardly and inwardly contingent; for substance alone is the
affirmative。 With it greatness; nobility; or exaltitude of character; are certainly not excluded; but
they are only present as the naturally determined or the arbitrary will; and not in the objective
forms of morality and law to which all owe respect; which hold good for all; and in which for that
same reason all are recognized。 The oriental subject thus has the advantage of independence; since
there is nothing fixed; however undetermined is the substance of the Easterns; as undetermined;
free and independent may their character be。 What for us is justice and morality is also in their
state; but in a substantial; natural; patriarchal way; and not in subjective freedom。 Conscience does
not exist nor does morality。 Everything is simply in a state of nature; which allows the noblest to
exist as it does the worst。
The conclusion to be derived from this is that no philosophic knowledge can be found here。 To
Philosophy belongs the knowledge of Substance; the absolute Universal; that whether I think it
and develop it or not; confronts me still as for itself objective; and whether this is to me substantial
or not; still just in that I think it; it is mine; that in which I possess my distinctive character or am
affirmative: thus my thoughts are not mere subjective determinations or opinions; but; as being my
thoughts; are also thoughts of what is objective; or they are substantial thoughts。 The Eastern form
must therefore be excluded from the History of Philosophy; but still; upon the whole; I will take
some notice of it。 I have touched on this elsewhere; for some time ago we for the first time
reached a position to judge of it。 Earlier a great parade was made about the Indian wisdom
without any real knowledge of what it was; now this is for the first time known; and naturally it is
found to be in conformity with the rest。
c。 Beginnings of Philosophy in Gree