phenomenology of mind-第117部分

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in　its　inner　nature；　and　finds　the　objective　existence　of　this　inner　being　in　the　language　of　its　own
judgment。　It　is　thus　its　own　self　which　checks　that　other's　return　from　the　act　to　the　spiritual
objectivity　of　language；　and　to　spiritual　identity；　and　by　its　harshness　produces　the　discordance
which　still　remains。

Now；　so　far　as　the　spirit　which　is　certain　of　itself；　in　the　form　of　a　〃beautiful　soul〃；　does　not　possess
the　strength　to　relinquish　the　self…absorbed　uncommunicative　knowledge　of　itself；　it　cannot　attain　to
any　identity　with　the　consciousness　that　is　repulsed；　and　so　cannot　succeed　in　seeing　the　unity　of　its
self　in　another　life；　cannot　reach　objective　existence。　The　identity　comes　about；　therefore；　merely　in
a　negative　way；　as　a　state　of　being　devoid　of　spiritual　character。　The　〃beautiful　soul〃；　then；　has　no
concrete　reality；　it　subsists　in　the　contradiction　between　its　pure　self　and　the　necessity　felt　by　this
self　to　externalize　itself　and　turn　into　something　actual；　it　exists　in　the　immediacy　of　this　rooted　and
fixed　opposition；　an　immediacy　which　alone　is　the　middle　term　reconciling　an　opposition　which　has
been　intensified　to　its　pure　abstraction；　and　is　pure　being　or　empty　nothingness。　Thus　the　〃beautiful
soul〃；　being　conscious　of　this　contradiction　in　its　unreconciled　immediacy；　is　unhinged；　disordered；
and　runs　to　madness；　wastes　itself　in　yearning；　and　pines　away　in　consumption。（9）　Thereby　it　gives
up；　as　a　fact；　its　stubborn　insistence　on　its　own　isolated　self…existence；　but　only　to　bring　forth　the
soulless；　spiritless　unity　of　abstract　being。

The　true；　that　is　to　say　the　self…conscious　and　actual　adjustment　of　the　two　sides　is　necessitated　by；
and　already　contained　in　the　foregoing。　Breaking　the　hard　heart　and　raising　it　to　the　level　of
universality　is　the　same　process　which　was　expressed　in　the　case　of　the　consciousness　that　openly
made　its　confession。　The　wounds　of　the　spirit　heal　and　leave　no　scars　behind。　The　deed　is　not　the
imperishable　element；　spirit　takes　it　back　into　itself；　and　the　aspect　of　individuality　present　in　it；
whether　in　the　form　of　an　intention　or　of　an　existential　negativity　and　limitation；　is　that　which
immediately　passes　away。　The　self　which　realizes；　i。e。　the　form　of　the　spirit's　act；　is　merely　a
moment　of　the　whole；　and　the　same　is　true　of　the　knowledge　functioning　through　judgment；　and
establishing　and　maintaining　the　distinction　between　the　individual　and　universal　aspects　of　action。
The　evil　consciousness；　above　spoken　of；　affirms　this　externalization　of　itself　or　asserts　itself　as　a
moment；　being　drawn　into　the　way　of　express　confession　by　seeing　itself　in　another。　This　other；
however；　must　have　its　onesided；　unaccepted　and　unacknowledged　judgment　broken　down；　just
as　the　former　has　to　abandon　its　onesided　unacknowledged　existence　in　a　state　of　particularity　and
isolation。　And　as　the　former　displays　the　power　of　spirit　over　its　reality；　so　this　other　must　manifest
the　power　of　spirit　over　its　constitutive；　determinate　notion。

The　latter；　however；　renounces　the　thought　that　divides　and　separates；　and　the　harshness　of　the
self…existence　which　holds　to　such　thought；　for　the　reason　that；　in　point　of　fact；　it　sees　itself　in　the
first。　That　which；　in　this　way；　abandons　its　reality　and　makes　itself　into　a　superseded　particular
〃this〃　（Diesen）；　displays　itself　thereby　as；　in　fact；　universal。　It　turns　away　from　its　external　reality
back　into　itself　as　inner　essence；　and　there　the　universal　consciousness　thus　knows　and　finds　itself。

The　forgiveness　it　extends　to　the　first　is　the　renunciation　of　self；　of　its　unreal　essence；　since　it
identifies　with　this　essence　that　other　which　was　real　action；　and　recognizes　what　was　called　bad
—　a　determination　assigned　to　action　by　thought　—　to　be　good；　or　rather　it　lets　go　and　gives　up　this
distinction　of　determinate　thought　with　its　self…existent　determining　judgment；　just　as　the　other
forgoes　determining　the　act　in　isolation　and　for　its　own　private　behoof。　The　word　of　reconciliation
is　the　objectively　existent　spirit；　which　immediately　apprehends　the　pure　knowledge　of　itself　qua
universal　essence　in　its　opposite；　in　the　pure　knowledge　of　itself　qua　absolutely　self…confined　single
individual　—　a　reciprocal　recognition　which　is　Absolute　Spirit。

Absolute　Spirit　enters　existence　merely　at　the　culminating　point　at　which　its　pure　knowledge　about
itself　is　the　opposition　and　interchange　with　itself。　Knowing　that　its　pure　knowledge　is　the　abstract
essential　reality；　Absolute　Spirit　is　this　knowing　duty　in　absolute　opposition　to　the　knowledge
which　knows　itself；　qua　absolute　singleness　of　self；　to　be　the　essentially　real。　The　former　is　the
pure　continuity　of　the　universal；　which　knows　the　individuality；　that　knows　itself　the　real；　to　be
inherently　naught；　to　be　evil。　The　latter；　again；　is　absolute　discreteness；　which　knows　itself　absolute
in　its　pure　oneness；　and　knows　the　universal　is　the　unreal　which　exists　only　for　others。　Both　aspects
are　refined　and　clarified　to　this　degree　of　purity；　where　there　is　no　self…less　existence　left；　no
negative　of　consciousness　in　either　of　them；　where；　instead；　the　one　element　of　〃duty〃　is　the
self…identical　character　of　its　self…knowledge；　and　the　other　element　of　〃evil〃　equally　has　its
purpose　in　its　own　inner　being　and　its　reality　in　its　own　mode　of　utterance。　The　content　of　this
utterance　is　the　substance　that　gives　this　spirit　subsistence；　the　utterance　is　the　assurance　of　the
certainty　of　spirit　within　its　own　self。

These　spirits；　both　certain　of　themselves；　have　each　no　other　purpose　than　its　own　pure　self；　and
no　other　reality　and　existence　than　just　this　pure　self。　But　they　are　still　different；　and　the　difference
is　absolute；　because　holding　within　this　element　of　the　pure　notion。　The　difference　is　absolute；　too；
not　merely　for　us　＇tracing　the　experience＇；　but　for　the　notions　themselves　which　stand　in　this
opposition。　For　while　these　notions　are　indeed　determinate　and　specific　relatively　to　one　another；
they　are　at　the　same　time　in　themselves　universal；　so　that　they　fill　out　the　whole　range　of　the　self；
and　this　self　has　no　other　content　than　this　its　own　determinate　constitution；　which　neither
transcends　the　self　nor　is　more　restricted　than　it。　For　the　one　factor；　the　absolutely　universal；　is
pure　self…knowledge　as　well　as　the　other；　the　absolute　discreteness　of　single　individuality；　and　both
are　merely　this　pure　self…knowledge。　Both　determinate　factors；　then；　are　cognizing　pure　notions
which　know　qua　notions；　whose　very　determinateness　is　immediately　knowing；　or；　in　other　words；
whose　relationship　and　opposition　is　the　Ego。　Because　of　this　they　are　for　one　another　these
absolute　opposites；　it　is　what　is　completely　inner　that　has　in　this　way　come　into　opposition　to　itself
and　entered　objective　existence；　they　constitute　pure　knowledge；　which；　owing　to　this　opposition；
takes　the　form　of　consciousness。　But　as　yet　it　is　not　self…consciousness。　It　obtains　this
actualization　in　the　course　of　the　process　through　which　this　opposition　passes。　For　this　opposition
is　really　itself　the　indiscrete　continuity　and　identity　of　ego=ego；　and　each　by　itself　inherently　cancels
itself　just　through　the　contradiction　in　its　pure　universality；　which；　while　implying　continuity　and
identity；　at　the　same　time　still　resists　its　identity　with　the　other；　and　separates　itself　from　it。　Through
this　relinquishment　of　separate　selfhood；　the　knowledge；　which　in　its　existence　is　in　a　state　of
diremption；　returns　into　the　unity　of　the　self；　it　is　the　concrete　actual　Ego；　universal　knowledge　of
self　in　its　absolute　opposite；　in　the　knowledge　which　is　internal　to　and　within　the　self；　and　which；
because　of　the　very　purity　of　its　separate　subjective　existence；　is　itself　completely　universal。　The
reconciling　affirmation；　the　〃yes〃；　with　which　both　egos　desist　from　their　existence　in　opposition；　is
the　existence　of　the　ego　expanded　into　a　duality；　an　ego　which　remains　therein　one　and　identical
with　itself；　and　possesses　the　certainty　of　itself　in　its　complete　relinquishment　and　its　opposite：　it　is
God　appearing　in　the　midst　of　those　who　know　themselves　in　the　form　of　pure　knowledge。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Viz。　Morality；　the　first　being　the　Ethical　Order　of　Society；　the　second　the　sphere　of　Culture。　

2。　v。　p。　433　ff。　

3。　v。　p。　446　ff。　

4。　v。　p。　529　ff。　

5。　i。e。　into　a　state　which　implies　distinction　and　opposition　of　subject　and　object。　

6。　v。　p。　251　ff。　

7。　Cf。　Hegel's　remarks　on　Jacobi's　conception　of　the　〃beautiful　soul〃：　W。W。；　X。；　1；　p。　303。　

8。　Cp。　with　above　Philosophy　of　History；　Intro。　（Eng。　Trans。；　p。　32　ff。）　

9。　This　was　the　actual　fate　of　Novalis；　the　〃St。　John　of　Romanticism〃　（d。　1801；　？　29）。　Cp。　Hegel's
remarks　on　Novalis　W。W。；　X。；　1；　p。　201；　XVI。；　p。　500。　




C：　Free　Concrete　Mind　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（CC）
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　VII。　RELIGION　

　　　　　　　　　　　　　　　　　　　　　Religion　in　General

IN　the　forms　of　experience　hitherto　dealt　with　—　which　are　distinguished　broadly　as
Consciousness；　Self…consciousness；　Reason；　and　Spirit　—　Religion　also；　the　consciousness　of
Absolute　Being　in　general；　has　no　doubt　made　its　appearance。　But　that　was　from　the　point　of　view
of　consciousness；　when　it　has　the　Absolute　Being　for　its　object。　Absolute　Being；　however；　in　its
own　distinctive　nature；　the　Self…consciousness　of　Spirit；　has　not　appeared　in　those　forms。

Even　at　the　plane　of　Consciousness；　viz。　when　this　takes　the　shape　of　〃Understanding〃；　there　is　a
consciousness　of　the　supersenuous；　of　the　inner　being　of　objective　existence。　But　the
supersensible；　the　eternal；　or　whatever　we　care　to　call　it；　is　devoid　of　selfhood。　It　is　merely；　to
begin　with；　something　universal；　which　is　a　long　way　still　from　being　spirit　knowing　itself　as　spirit。

Then　there　was　Self…consciousness；　which　came　to　its　final　shape　in　the　〃unhappy　consciousness〃；
that　was　merely　the　pain　and　sorrow　of　spirit　wrestling　to　get　itself　out　into　objectivity　once　more；
but　not　succeeding。　The　unity　of　individual　self…consciousness　with　its　unchangeable　Being；　which
is　what　this　stage　arrives　at；　remains；　in　c