phenomenology of mind-第115部分

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still　consciousness；　are　not　merely　for　us　these　bare　extremes；　rather　what　it　is　for　itself；　and　what；
to　it；　is　inherent；　and　what　is；　for　it；　existence　—　all　these　moments　have　evaporated　into
abstractions。　They　have　no　longer　stability；　no　substantial　existence　for　this　consciousness　itself。
Everything；　that　was　hitherto　for　consciousness　essential；　has　reverted　into　these　abstractions。
When　clarified　to　this　degree　of　transparency；　consciousness　exists　in　its　poorest　form；　and　the
poverty；　constituting　its　sole　and　only　possession；　is　itself　a　process　of　disappearance。　This
absolute　certainty　into　which　the　substance　has　been　resolved　is　absolute　untruth；　which
collapses　within　itself；　it　is　absolute　self…consciousness；　in　which　consciousness　＇with　its　relation　of
self　and　object＇　is　submerged　and　goes　under。

Looking　at　this　submergence　and　disappearance　from　within；　the　inherent　and　essential　substance
is；　for　consciousness；；　knowledge　in　the　sense　of　its　knowledge。　Being　consciousness；　it　is　split　up
into　the　opposition　between　itself　and　the　object；　which　is；　for　it；　the　essentially　real。　But　this　very
object　is　what　is　perfectly　transparent；　is　its　self；　and　its　consciousness　is　merely　knowledge　of
itself。　All　life　and　all　spiritual　truth　have　returned　into　this　self；　and　have　lost　their　difference　from
the　ego。　The　moments　of　consciousness　are　therefore　these　extreme　abstractions；　of　which　none
holds　its　ground；　but　each　loses　itself　in　the　other　and　produces　it。　We　have　here　the　process　of　the
〃unhappy　soul〃；（6）　in　restless　change　with　self；　in　the　present　case；　however；　this　is　a　conscious
experience　going　on　inside　itself；　fully　conscious　of　being　the　notion　of　reason；　while　the　〃unhappy
soul〃　above　spoken　of　was　only　reason　implicitly。　The　absolute　certainty　of　self　thus　finds　itself；
qua　consciousness；　converted　directly　into　a　dying　sound；　a　mere　objectification　of　its　subjectivity
or　self…existence。　But　this　world　so　created　is　the　utterance　of　its　own　voice；　which　in　like　manner
it　has　directly　heard；　and　only　the　echo　of　which　returns　to　it。　This　return　does　not　therefore　mean
that　the　self　is　there　in　its　true　reality　（an　und　für　sich）：　for　the　real　is；　for　it；　not　an　inherent　being；
is　no　per　se；　but　its　very　self。　Just　as　little　has　consciousness　itself　existence；　for　the　objective
aspect　does　not　succeed　in　becoming　something　negative　of　the　actual　self；　in　the　same　way　as　this
self　does　not　reach　complete　actuality。　It　lacks　force　to　externalize　itself；　the　power　to　make　itself　a
thing；　and　endure　existence。　It　lives　in　dread　of　staining　the　radiance　of　its　inner　being　by　action　and
existence。　And　to　preserve　the　purity　of　its　heart；　it　flees　from　contact　with　actuality；　and
steadfastly　perseveres　in　a　state　of　self…willed　impotence　to　renounce　a　self　which　is　pared　away　to
the　last　point　of　abstraction；　and　to　give　itself　substantial　existence；　or；　in　other　words；　to　transform
its　thought　into　being；　and　commit　itself　to　absolute　distinction　＇that　between　thought　and　being＇。
The　hollow　object；　which　it　produces；　now　fills　it；　therefore；　with　the　feeling　of　emptiness。　Its
activity　consists　in　yearning；　which　merely　loses　itself　in　becoming　an　unsubstantial　shadowy
object；　and；　rising　above　this　loss　and　falling　back　on　itself；　finds　itself　merely　as　lost。　In　this
transparent　purity　of　its　moments　it　becomes　a　sorrow…laden　〃beautiful　soul〃；　as　it　is　called；　its　light
dims　and　dies　within　it；　and　it　vanishes　as　a　shapeless　vapour　dissolving　into　thin　air。（7）

This　silent　fusion　of　the　pithless　unsubstantial　elements　of　evaporated　life　has；　however；　still　to　be
taken　in　the　other　sense　of　the　reality　of　conscience；　and　in　the　way　its　process　actually　appears。
Conscience　has　to　be　considered　as　acting。　The　objective　moment　in　this　phase　of　consciousness
took　above　the　determinate　form　of　universal　consciousness。　The　knowing　of　self　is；　qua　this
particular　self；　different　from　the　other　self。　Language　in　which　all　reciprocally　recognize　and
acknowledge　each　other　as　acting　conscientiously　—　this　general　equality　breaks　up　into　the
inequality　of　each　individual　existing　for　himself；　each　consciousness　is　just　as　much　reflected　out　of
its　universality　absolutely　into　itself　as　it　is　universal。　By　this　means　there　necessarily　comes　about
the　opposition　of　individuality　to　other　individuals　and　to　the　universal。　And　this　relation　and　its
process　we　have　to　consider。

Or；　again；　this　universality　and　duty　have　the　absolutely　opposite　significance；　they　signify
determinate　individuality；　exempting　itself　from　what　is　universal；　individuality　which　looks　on　pure
duty　as　universality　that　has　appeared　merely　on　the　surface　and　is　turned　outwards：　〃duty　is
merely　a　matter　of　words〃；　and　passes　for　that　whose　being　is　for　something　else。　Conscience；
which　in　the　first　instance　takes　up　merely　a　negative　attitude　towards　duty；　qua　a　given
determinate　duty；　knows　itself　detached　from　it。　But　since　conscience　fills　empty　duty　with　a
determinate　content　drawn　from　its　own　self；　it　is　positively　aware　of　the　fact　that　it；　qua　this
particular　self；　makes　its　own　content。　Its　pure　self；　as　it　is　empty　knowledge；　is　without　content
and　without　definiteness。　The　content　which　it　supplies　to　that　knowledge　is　drawn　from　its　own
self；　qua　this　determinate　self；　is　drawn　from　itself　as　a　natural　individuality。　In　affirming　the
conscientiousness　of　its　action；　it　is　doubtless　aware　of　its　pure　self；　but　in　the　purpose　of　its　action
—　a　purpose　which　brings　in　a　concrete　content　—　it　is　conscious　of　itself　as　this　particular
individual；　and　is　conscious　of　the　opposition　between　what　it　is　for　itself　and　what　it　is　for　others；
of　the　opposition　of　universality　or　duty　and　its　state　of　being　reflected　into　self　away　from　the
universal。

　　　　　　　　　　　　　　　　　　　　　　　　　　　（3）　Evil　and　Forgiveness

While　in　this　way　the　opposition；　into　which　conscience　passes　when　it　acts；　finds　expression　in　its
inner　life；　the　opposition　is　at　the　same　time　disparity　on　its　outer　side；　in　the　sphere　of　existence　—
the　lack　of　correspondence　of　its　particular　individuality　with　reference　to　another　individual。　Its
special　peculiarity　consists　in　the　fact　that　the　two　elements　constituting　its　consciousness　—　viz。　the
self　and　the　inherent　nature　（Ansich）　—　are　unequal　in　value　and　significance　within　it；　an　inequality
in　which　they　are　so　determined　that　certainty　of　self　is　the　essential　fact　as　against　the　inherent
nature；　or　the　universal；　which　is　taken　to　be　merely　a　moment。　Over　against　this　internal
determination　there　thus　stands　the　element　of　existence；　the　universal　consciousness；　for　this　latter
it　is　rather　universality；　duty；　that　is　the　essential　fact；　while　individuality；　which　exists　for　itself　and
is　opposed　to　the　universal；　has　merely　the　value　of　a　superseded　moment。　The　first　consciousness
is　held　to　be　Evil　by　the　consciousness　which　thus　stands　by　the　fact　of　duty；　because　of　the　lack
of　correspondence　of　its　internal　subjective　life　with　the　universal；　and　since　at　the　same　time　the
first　consciousness　declares　its　act　to　be　congruency　with　itself；　to　be　duty　and　conscientiousness　it
is　held　by　that　universal　consciousness　to　be　Hypocrisy。

The　course　taken　by　this　opposition　is；　in　the　first　instance；　the　formal　establishment　of
correspondence　between　what　the　evil　consciousness　is　in　its　own　nature　and　what　it　expressly
says。　It　has　to　be　made　manifest　that　it　is　evil；　and　its　objective　existence　thus　made　congruent　with
its　real　nature；　the　hypocrisy　must　be　unmasked。　This　return　of　the　discordance；　present　in
hypocrisy；　into　the　state　of　correspondence　is　not　at　once　brought　to　pass　by　the　mere　fact　that；　as
people　usually　say；　hypocrisy　just　proves　its　reverence　for　duty　and　virtue　through　assuming　the
appearance　of　them；　and　using　this　as　a　mask　to　hide　itself　from　its　own　consciousness　no　less　than
from　another　—　as　if；　in　this　acknowledgment　and　recognition　in　itself　of　its　opposite；　eo　ipso
congruency　and　agreement　were　implied　and　contained。　Yet　even　then　it　is　just　as　truly　done　with
this　recognition　in　words　and　is　reflected　into　self；　and　in　the　very　fact　of　its　using　the　inherent　and
essential　reality　merely　as　something　which　has　a　significance　for　another　consciousness；　there　is
really　implied　its　own　contempt　for　that　inherent　principle；　and　the　demonstration　of　the
worthlessness　of　that　reality　for　all。　For　what　lets　itself　be　used　as　an　external　instrument　shows
itself　to　be　a　thing；　which　has　within　it　no　proper　weight　and　worth　of　its　own。

Moreover；　this　correspondence　is　not　brought　about　either　by　the　evil　consciousness　persisting
onesidedly　in　its　own　state；　or　by　the　judgment　of　the　universal　consciousness。　If　the　former　denies
itself　as　against　the　consciousness　of　duty；　and　maintains　that　what　the　latter　pronounces　to　be
baseness；　to　be　absolute　discordance　with　universality；　is　an　action　according　to　inner　law　and
conscience；　then；　in　this　onesided　assurance　of　identity　and　concord；　there　still　remains　its
discordance　with　the　other；　since　this　other　universal　consciousness　certainly　does　not　believe　the
assurance　and　does　not　acknowledge　it。　In　other　words；　since　onesided　insistence　on　one　extreme
destroys　itself；　evil　would　indeed　thereby　confess　to　being　evil；　but　in　so　doing　would　at　once
cancel　itself　and　cease　to　be　hypocrisy；　and　so　would　not　qua　hypocrisy　be　unmasked。　It
confesses　itself；　in　fact；　to　be　evil　by　asserting　that；　while　opposing　what　is　recognized　as　universal；
it　acts　according　to　its　own　inner　law　and　conscience。　For　were　this　law　and　conscience　not　the
law　of　its　individuality　and　caprice；　it　would　not　be　something　inward；　something　private；　but　what
is　universally　accepted　and　acknowledged。　When；　therefore；　any　one　says　he　acts　towards　others
from　a　law　and　conscience　of　his　own；　he　is　saying；　in　point　of　fact；　that　he　is　abusing　and
wronging　them。　But　actual　conscience　is　not　this　insistence　on　a　knowledge　and　a　will　which　are
opposed　to　what　is　universal；　the　universal　is　the　element　of　its　existence；　and　its　very　language
pronounces　its　action　to　be　recognized　duty。

Ju