phenomenology of mind-第105部分

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world　of　spiritual　culture；　which　would　thus　have　been　merely　refreshed　and　rejuvenated　by　the
fear　of　the　lord；　that　has　again　entered　men's　hearts。　Spirit　would　have　anew　to　traverse　and
continually　repeat　this　cycle　of　necessity；　if　only　complete　interpenetration　of　self…consciousness
and　the　substance　were　the　final　result：　an　interpenetration　in　which　self…consciousness；　which　has
experienced　the　force　of　its　universal　nature　operating　negatively　upon　it；　would　try　to　know　and
find　itself　not　as　this　particular　self…consciousness　but　only　as　universal；　and　hence；　too；　would　be
able　to　endure　the　objective　reality　of　universal　spirit；　a　reality；　excluding　self…consciousness　qua
particular。

But　this　is　not　the　form　the　final　result　assumed。　For　in　absolute　freedom　there　was　no　reciprocal
interaction　either　between　an　external　world　and　consciousness；　which　is　absorbed　in　manifold
existence　or　sets　itself　determinate　purposes　and　ideas；　or　between　consciousness　and　an　external
objective　world；　be　it　a　world　of　reality　or　of　thought。　What　that　freedom　contained　was　the　world
absolutely　in　the　form　of　consciousness；　as　a　universal　will；　and；　along　with　that；　self…consciousness
gathered　out　of　all　the　dispersion　and　manifoldness　of　existence　or　all　the　manifold　ends　and
judgments　of　mind；　and　concentrated　into　the　bare　and　simple　self。　The　form　of　culture；　which　it
attains　in　interaction　with　that　essential　nature；　is；　therefore；　the　grandest　and　the　last；　is　that　of
seeing　its　pure　and　simple　reality　immediately　disappear　and　pass　away　into　empty　nothingness。（3）
In　the　sphere　of　culture　itself　it　does　not　get　the　length　of　viewing　its　negation　or　alienation　in　this
form　of　pure　abstraction；　its　negation　is　negation　with　a　filling　and　a　content…either　honour　and
wealth；　which　it　gains　in　the　place　of　the　self　that　it　has　alienated　from　itself；　or　the　language　of
esprit　and　insight；　which　the　distraught　consciousness　acquires；　or；　again；　the　negation　is　the
heaven　of　belief　or　the　principle　of　utility　belonging　to　the　stage　of　enlightenment。　All　these
determinate　elements　disappear　with　the　disaster　and　ruin　that　overtake　the　self　in　the　state　of
absolute　freedom；（4）　its　negation　is　meaningless　death；　sheer　horror　of　the　negative　which　has
nothing　positive　in　it；　nothing　that　gives　a　filling。

At　the　same　time；　however；　this　negation　in　its　actual　manifestation　is　not　something　alien　and
external。　It　is　neither　that　universal　background　of　necessity　in　which　the　moral　world　is　swamped；
nor　the　particular　accident　of　private　possession；　the　whims　and　humours　of　the　owner；　on　which
the　distraught　consciousness　finds　itself　dependent；　it　is　universal　will；　which　in　this　its　last
abstraction　has　nothing　positive；　and　hence　can　give　nothing　in　return　for　the　sacrifice。　But　just　on
that　account　this　will　is　in　unmediated　oneness　with　self…consciousness；　it　is　the　pure　positive
because　it　is　the　pure　negative；　and　that　meaningless　death；　the　unfilled；　vacuous　negativity　of　self；
in　its　inner　constitutive　principle；　turns　round　into　absolute　positivity。　For　consciousness；　the
immediate　unity　of　itself　with　universal　will；　its　demand　to　know　itself　as　this　particular　determinate
centre　in　the　universal　will；　is　changed　and　converted　into　the　absolutely　opposite　experience。
What　it　loses　there；　is　abstract　being；　the　immediate　existence　of　that　insubstantial　centre；　and　this
vanished　immediacy　is　the　universal　will　as　such　which　it　now　knows　itself　to　be；　so　far　as　it　is
superseded　and　cancelled　immediacy；　so　far　as　it　is　pure　knowledge　or　pure　will。　By　this　means　it
knows　that　will　to　be　itself；　and　knows　itself　to　be　essential　reality；　but　not　as　the　immediate
essence；　not　will　as　revolutionary　government　or　anarchy　struggling　to　establish　an　anarchical
constitution；　nor　itself　as　a　centre　of　this　faction　or　the　opposite；　the　universal　will　is　its　pure
knowing　and　willing；　and　it　is　universal　will　qua　this　pure　knowledge　and　volition。　It　does　not　lose
itself　there；　for　pure　knowledge　and　volition　is　it　far　more　than　that　atomic　point　of　consciousness。
It　is　thus　the　interaction　of　pure　knowledge　with　itself；　pure　knowledge　qua　essential　reality　is
universal　will；　while　this　essence　is　simply　and　solely　pure　knowledge。　Self…consciousness　is　thus
pure　knowledge　of　essential　reality　in　the　sense　of　pure　knowledge。　Furthermore；　qua　single　self　it
is　merely　the　form　of　the　subject　or　concrete　real　action；　a　form　which　by　it　is　known　as　form。　In
the　same　way　objective　reality；　〃being〃；　is　for　it　absolutely　self…less　form；　for　that　objective　reality
would　be　what　is　not　known：　this　knowledge；　however；　knows　knowledge　to　be　the　essential　fact。

Absolute　freedom　has　thus　squared　and　balanced　the　self…opposition　of　universal　and　single　will。
The　self…alienated　type　of　mind；　driven　to　the　acme　of　its　opposition；　where　pure　volition　and　the
purely　volitional　agent　are　still　kept　distinct；　reduces　that　opposition　to　a　transparent　form；　and
therein　finds　itself

Just　as　the　realm　of　the　real　and　actual　world　passes　over　into　that　of　belief　and　insight；　absolute
freedom　leaves　its　self…destructive　sphere　of　reality；　and　passes　over　into　another　land　of
self…conscious　spirit；　where　in　this　unreality　freedom　is　taken　to　be　and　is　accepted　as　the　truth。　In
the　thought　of　this　truth　spirit　refreshes　and　revives　itself　（so　far　as　spirit　is　thought　and　remains　so）；
and　knows　this　being　which　self…consciousness　involves　＇viz。　Thought＇　to　be　the　complete　and
entire　essence　of　everything。　The　new　form　and　mode　of　experience　that　now　arises　is　that　of　the
Moral　Life　of　Spirit。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Refers　primarily　to　the　régime　under　the　French　revolutionaries。　

2。　The　essential　principle　of　anarchy。　

3。　Kant's　〃thing　in　itself〃？　

4。　In　the　sense　of　abstract　autonomy。　




C
　　　　　　　　　　　　　　　The　Spirit　in　the　condition　of　being　Certain　of　Itself
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Morality

THE　ethical　order　of　the　community　found　its　destiny　consummated　and　its　truth　realized　in　the
spirit　that　merely　passed　away　within　it　—　the　individual　self。　This　legal　person；　however；　has　its
substance　and　its　fulfilment　outside　the　ethical　order。　The　process　of　the　world　of　culture　and　belief
does　away　with　this　abstraction　of　a　mere　person；　and　by　the　completion　of　the　process　of
estrangement；　by　reaching　the　extremity　of　abstraction；　the　self　of　spirit　finds　the　substance
become　first　the　universal　will；　and　finally　its　own　possession。　Here；　then；　knowledge　seems　at　last
to　have　become　entirely　adequate　to　the　truth　at　which　it　aims；　for　its　truth　is　this　knowledge　itself。
All　opposition　between　the　two　sides　has　vanished；　and　that；　too；　not　for　us　（who　are　tracing　the
process）；　not　merely　implicitly；　but　actually　for　self…consciousness　itself。　That　is　to　say；
self…consciousness　has　itself　got　the　mastery　over　the　opposition　which　consciousness　involves。
This　latter　rests　on　the　opposition　between　certainty　of　self　and　the　object。　Now；　however；　the
object　for　it　is　the　certainty　of　self；　knowledge：　just　as　the　certainty　of　itself　as　such　has　no　longer
ends　of　its　own；　is　no　longer　conditioned　and　determinate；　but　is　pure　knowledge。

Self…consciousness　thus　now　takes　its　knowledge　to　be　the　substance　itself。　This　substance　is；　for
it；　at　once　immediate　and　absolutel　mediated　in　one　indivisible　unity。　It　is　immediate　—　just　like　the
〃ethical〃　consciousness；　it　knows　and　itself　does　its　duty；　and　is　bound　to　its　duty　as　to　its　own
nature：　but　it　is　not　character；　as　that　ethical　consciousness　was；　which　in　virtue　of　its　immediacy　is
a　determinate　type　of　spirit；　belongs　merely　to　one　of　the　essential　features　of　ethical　life；　and　has
the　characteristic　of　not　being　conscious　explicit　knowledge。　It　is；　again；　absolute　mediation；　like
the　consciousness　developing　itself　through　culture　and　like　belief；　for　it　is　essentially　the　movement
of　the　self　to　transcend　the　abstract　form　of　immediate　existence；　and　become　consciously
universal…and　yet　to　do　so　neither　by　simply　estranging　and　rending　itself　as　well　as　reality；　nor　by
fleeing　from　it。　Rather；　it　is　for　itself　directly　and　immediately　present　in　its　very　substance；　for　this
substance　is　its　knowledge；　it　is　the　pure　certainty　of　self　become　transparently　visible。　And　just
this　very　immediacy；　which　constitutes　its　own　actual　reality；　is　the　entire　actuality；　for　the
immediate　is　being　and　qua　pure　immediacy；　immediacy　purified　by　thoroughgoing　negativity；　this
immediacy　is　pure　being；　is　being　in　general；　is　all　being。

Absolute　essential　Being　is；　therefore；　not　exhausted　by　the　characteristic　of　being　the　simple
essence　of　thought；　it　is　all　actuality；　and　this　actuality　exists　merely　as　knowledge。　What
consciousness　did　not　know　would　have　no　sense　and　can　be　no　power　in　its　life。　Into　its
self…conscious　knowing　will；　all　objectivity；　the　whole　world；　has　withdrawn。　It　is　absolutely　free　in
that　it　knows　its　freedom；　and　just　this　very　knowledge　of　its　freedom　is　its　substance；　its　purpose；
its　sole　and　only　content。




a
　　　　　　　　　　　The　Moral　View　of　the　World　

　　　　　　　　　　　　　　　　　（1）　The　Postulated　Harmony　of　Duty　and　Reality

SELF…CONSCIOUSNESS　knows　and　accepts　duty　as　the　Absolute。　It　is　bound　by　that　alone；
and　this　substance　is　its　own　pure　conscious　life；　duty　cannot；　for　it；　take　on　the　form　of　something
alien　and　external。　When　thus　shut　up　and　confined　within　itself；　however；　moral
self…consciousness　is　not　yet　affirmed　and　looked　at　as　consciousness。（1）　The　object　is　immediate
knowledge；　and　being　thus　permeated　purely　by　the　self；　is　not　object。　But；　self…consciousness
being　essentially　mediation　and　negativity；　there　is　implied　in　its　very　conception　relation　to　some
otherness；　and　thus　it　is　consciousness。　This　other；　because　duty　constitutes　the　sole　essential
purpose　and　object　of　self…consciousness；　is　a　reality　completely　devoid　of　significance　for
self…consciousness。　But　again　because　this　consciousness　is　so　entirely　confined　within　itself；　it
takes　up　towards　this　otherness　a　perfectly　free　and　detached　attitude；　and　the　existence　of　this
other　is；