phenomenology of mind-第11部分
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The need to think of the Absolute as subject； has led men to make use of statements like 〃God is
the eternal〃； the 〃moral order of the world〃； or 〃love〃； etc。 In such propositions the truth is just
barely stated to be Subject； but not set forth as the process of reflectively mediating itself with
itself。 In a proposition of that kind we begin with the word God。 By itself this is a meaningless
sound； a mere name； the predicate says afterwards what it is； gives it content and meaning： the
empty beginning becomes real knowledge only when we thus get to the end of the statement。 So
far as that goes； why not speak alone of the eternal； of the moral order of the world； etc。； or； like
the ancients； of pure conceptions such as being； the one； etc。； i。e。 of what gives the meaning
without adding the meaningless sound at all？ But this word just indicates that it is not a being or
essence or universal in general that is put forward； but something reflected into self； a subject。 Yet
at the same time this acceptance of the Absolute as Subject is merely anticipated； not really
affirmed。 The subject is taken to be a fixed point； and to it as their support the predicates are
attached； by a process falling within the individual knowing about it； but not looked upon as
belonging to the point of attachment itself； only by such a process； however； could the content be
presented as subject。 Constituted as it is； this process cannot belong to the subject； but when that
point of support is fixed to start with； this process cannot be otherwise constituted； it can only be
external。 The anticipation that the Absolute is subject is therefore not merely not the realization of
this conception； it even makes realization impossible。 For it makes out the notion to be a static
point； while its actual reality is self…movement； self…activity。
Among the many consequences that follow from what has been said； it is of importance to
emphasize this； that knowledge is only real and can only be set forth fully in the form of science； in
the form of system； and further； that a so…called fundamental proposition or first principle of
philosophy； even if it is true； is yet none the less false just because and in so far as it is merely a
fundamental proposition； merely a first principle。 It is for that reason easily refuted。 The
refutation consists in bring out its defective character； and it is defective because it is merely the
universal； merely a principle； the beginning。 If the refutation is complete and thorough； it is derived
and developed from the nature of the principle itself； and not accomplished by bringing in from
elsewhere other counter assurances and chance fancies。 It would be strictly the development of
the principle。 and thus the completion of its deficiency； were it not that it misunderstands its own
purport by taking account solely of the negative aspect of what it seeks to do； and is not conscious
of the positive character of its process and result。 The really positive working out of the beginning
is at the same time just as much the very reverse； it is a negative attitude towards the principle we
start from； negative； that is to say； of its one…sided form； which consists in being primarily
immediate； a mere purpose。 It may therefore be regarded as a refutation of what constitutes the
basis of the system； but more correctly it should be looked at as a demonstration that the basis or
principle of the system is in point of fact merely its beginning。
That the truth is only realized in the form of system； that substance is essentially subject； is
expressed in the idea which represents the Absolute as Spirit （Geist） — the grandest conception
of all； and one which is due to modern times and its religion。 Spirit is alone Reality。 It is the inner
being of the world； that which essentially is； and is per se； it assumes objective； determinate form；
and enters into relations with itself…it is externality （otherness）； and exists for self； yet； in this
determination； and in its otherness； it is still one with itself…it is self…contained and self…complete； in
itself and for itself at once。 This self…containedness； however； is first something known by us； it is
implicit in its nature （an sich）； it is Substance spiritual。 It has to become self…contained for itself；
on its own account； it must be knowledge of spirit； and must be consciousness of itself as spirit。
This means； it must be presented to itself as an object； but at the same time straightway annul and
transcend this objective form； it must be its own object in which it finds itself reflected。 So far as its
spiritual content is produced by its own activity； it is only we ＇the thinkers＇ who know spirit to be
for itself； to be objective to itself； but in so far as spirit knows itself to be for itself； then this
self…production； the pure notion； is the sphere and element in which its objectification takes effect；
and where it gets its existential form。 In this way it is in its existence aware of itself as an object in
which its own self is reflected。 Mind； which； when thus developed； knows itself to be mind； is
science。 Science is its realization； and the kingdom it sets up for itself in its own native element。
7。 The element of knowledge
A self having knowledge purely of itself in the absolute antithesis of itself； this pure ether as such； is
the very soil where science flourishes； is knowledge in universal form。 The beginning of philosophy
presupposes or demands from consciousness that it should feel at home in this element。 But this
element only attains its perfect meaning and acquires transparency through the process of gradually
developing it。 It is pure spirituality as the universal which assumes the shape of simple immediacy；
and this simple element； existing as such； is the field of science； is thinking； which can be only in
mind。 Because this medium； this immediacy of mind； is the mind's substantial nature in general； it is
the transfigured essence； reflection which itself is simple； which is aware of itself as immediacy； it is
being； which is reflection into itself。 Science on its side requires the individual self…consciousness to
have risen into this high ether； in order to be able to live with science； and in science； and really to
feel alive there。 Conversely the individual has the right to demand that science shall hold the ladder
to help him to get at least as far as this position； shall show him that he has in himself this ground to
stand on。 His right rests on his absolute independence； which he knows he possesses in every type
and phase of knowledge； for in every phase； whether recognized by science or not； and whatever
be the content； his right as an individual is the absolute and final form； i。e。 he is the immediate
certainty of self； and thereby is unconditioned being； were this expression preferred。 If the position
taken up by consciousness； that of knowing about objective things as opposed to itself； and about
itself as opposed to them； is held by science to be the very opposite of what science is： if； when in
knowing it keeps within itself and never goes beyond itself； science holds this state to be rather the
loss of mind altogether…on the other hand the element in which science consists is looked at by
consciousness as a remote and distant region； in which consciousness is no longer in possession of
itself。 Each of these two sides takes the other to be the perversion of the truth。 For the na？ve
consciousness； to give itself up completely and straight away to science is to make an attempt；
induced by some unknown influence； all at once to walk on its head。 The compulsion to take up
this attitude and move about in this position； is a constraining force it is urged to fall in with； without
ever being prepared for it and with no apparent necessity for doing so。 Let science be per se what
it likes； in its relation to na？ve immediate self…conscious life it presents the appearance of being a
reversal of the latter； or； again； because na？ve self…consciousness finds the principle of its reality in
the certainty of itself； science bears the character of unreality； since consciousness 〃for itself〃 is a
state quite outside of science。 Science has for that reason to combine that other element of
self…certainty with its own； or rather to show that the other element belongs to itself； and how it
does so。 When devoid of that sort of reality； science is merely the content of mind qua something
implicit or potential （an sich）； purpose； which at the start is no more than something internal； not
spirit； but at first merely spiritual substance。 This implicit moment （Ansich） has to find external
expression； and become objective on its own account。 This means nothing else than that this
moment has to establish self…consciousness as one with itself。
8。 The ascent into this is the Phenomenology of Spirit
It is this process by which science in general comes about； this gradual development of knowing；
that is set forth here in the Phenomenology of Mind。 Knowing； as it is found at the start； mind in
its immediate and primitive stage； is without the essential nature of mind； is sense…consciousness。
To reach the stage of genuine knowledge； or produce the element where science is found…the pure
conception of science itself…a long and laborious journey must be undertaken。 This process
towards science； as regards the content it will bring to light and the forms it will assume in the
course of its progress； will not be what is primarily imagined by leading the unscientific
consciousness up to the level of science： it will be something different； too； from establishing and
laying the foundations of science； and anyway something else than the sort of ecstatic enthusiasm
which starts straight off with absolute knowledge； as if shot out of a pistol； and makes short work
of other points of view simply by explaining that it is to take no notice of them。
The task of conducting the individual mind from its unscientific standpoint to that of science had to
be taken in its general sense； we had to contemplate the formative development （Bildung） of the
universal ＇or general＇ in
