phenomenology of mind-第118部分

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is　what　this　stage　arrives　at；　remains；　in　consequence；　a　〃beyond〃；　something　afar　off。

The　immediate　existence　of　Reason　（which　we　found　arising　out　of　that　state　of　sorrow）；　and　the
special　shapes　which　reason　assumes；　have　no　form　of　religion；　because　self…consciousness　in　the
case　of　reason　knows　itself　or　looks　for　itself　in　the　direct　and　immediate　present。

On　the　other　hand；　in　the　world　of　the　Ethical　Order；　we　met　with　a　type　of　religion；　the　religion　of
the　nether　world。　This　is　belief　in　the　fearful　and　unknown　darkness　of　Fate；　and　in　the　Eumenides
of　the　spirit　of　the　departed：　the　former　being　pure　negation　taking　the　form　of　universality；　the
latter　the　same　negation　but　in　the　form　of　individuality。　Absolute　Being　is；　then；　in　the　latter　shape
no　doubt　the　self　and　is　present；　as　there　is　no　other　way　for　the　self　to　be　except　present。　But　the
individual　self　is　this　individual　ghostly　shade；　which　keeps　the　universal　element；　Fate；　separated
from　itself。　It　is　indeed　a　shade；　a　ghost；　a　cancelled　and　superseded　particular；　and　so　a　universal
self。　But　that　negative　meaning　has　not　yet　turned　round　into　this　latter　positive　significance；　and
hence　the　self；　so　cancelled　and　transcended；　still　directly　means　at　the　same　time　this　particular
being；　this　insubstantial　reality。　Fate；　however；　without　self　remains　the　darkness　of　night　devoid　of
consciousness；　which　never　comes　to　draw　distinctions　within　itself；　and　never　attains　the　clearness
of　self…knowledge。

This　belief　in　a　necessity　that　produces　nothingness；　this　belief　in　the　nether　world；　becomes　belief
in　Heaven；　because　the　self　which　has　departed　must　be　united　with　its　universal　nature；　must
unfold　what　it　contains　in　terms　of　this　universality；　and　thus　become　clear　to　itself。　This　kingdom　of
belief；　however；　we　saw　unfold　its　content　merely　in　the　element　of　reflective　thought　（Denken）；
without　bringing　out　the　true　notion　（Begriff）；　and　we　saw　it；　on　that　account；　perish　in　its　final　fate；
viz。　in　the　religion　of　enlightenment。　Here　in　this　type　of　religion；　the　supersensible　beyond；　which
we　found　in　〃understanding〃；　is　reinstate；　but　in　such　a　way　that　self…consciousness　rests　and　feels
satisfied　in　the　mundane　present；　not　in　the　〃beyond〃；　and　knows　the　supersensible　beyond；　void
and　empty；　unknowable；　and　devoid　of　all　terrors；　neither　as　a　self　nor　as　power　and　might。

In　the　religion　of　Morality　it　is　at　last　reinstated　that　Absolute　Reality　is　a　positive　content；　but　that
content　is　bound　up　with　the　negativity　characteristic　of　the　enlightenment。　The　content　is　an
objective　being；　which　。　at　the　same　time　taken　back　into　the　self；　and　remains　is　there　enclosed；
and　is　a　content　with　internal　distinctions；　while　its　parts　are　just　as　immediately　negated　as　they　are
posited。　The　final　destiny；　however；　which　absorbs　this　contradictory　process；　is　the　self　conscious
of　itself　as　the　controlling　necessity　（Schicksal）　of　what　is　essential　and　actual。

Spirit　knowing　its　self　is　in　religion　primarily　and　immediately　its　own　pure　self…consciousness。
Those　modes　of　it　above　considered　—　〃objective　spirit〃；　〃spirit　estranged　from　itself〃　and　〃spirit
certain　of　its　self〃　—　together　constitute　what　it　is　in　its　condition　of　consciousness；　the　state　in
which；　being　objectively　opposed　to　its　own　world；　it　does　not　therein　apprehend　and　consciously
possess　itself。　But　in　Conscience　it　brings　itself　as　well　as　its　objective　world　as　a　whole　into
subjection；　as　also　its　idea（1）　and　its　various　specific　conceptions；（2）and　is　now　self…consciousness
at　home　with　itself。　Here　spirit；　represented　as　an　object；　has

the　significance　for　itself　of　being　Universal　Spirit；　which　contains　within　itself　all　that　is　ultimate　and
essential　and　all　that　is　concrete　and　actual；　yet　is　not　in　the　form　of　freely　subsisting　actuality；　or　of
the　apparent　independence　of　external　nature。　It　has　a　shape；　no　doubt；　the　form　of　objective
being；　in　that　it　is　object　of　its　own　consciousness；　but　because　this　consciousness　is　affirmed　in
religion　with　the　essential　character　of　being　self…consciousness；　the　form　or　shape　assumed　is　one
perfectly　transparent　to　itself；　and　the　reality　spirit　contains　is　enclosed　in　it；　or　transcended　in　it；
just　in　the　same　way　as　when　we　speak　of　〃all　reality〃；　it　is　〃all　reality〃；　but　universal　reality　only　in
the　sense　of　an　object　of　thought。

Since；　then；　in　religion；　the　peculiar　characteristic　of　what　is　properly　consciousness　of　spirit　does
not　have　the　form　of　detached　independent　otherness；　the　existence　of　spirit　is　distinct　from　its
self…consciousness；　and　its　actual　reality　proper　falls　outside　religion。　There　is　no　doubt　one　spirit　in
both；　but　its　consciousness　does　not　embrace　both　together；　and　religion　appears　as　a　part　of
existence；　of　acting；　and　of　striving；　whose　other　part　is　the　life　lived　within　spirit's　own　actual
world。　As　we　now　know　that　spirit　in　its　own　world　and　spirit　conscious　of　itself　as　spirit；　i。e。　spirit
in　the　sphere　of　religion；　are　the　same；　the　completion　of　religion　consists　in　the　two　forms
becoming　identical　with　one　another：　not　merely　in　its　reality　being　grasped　and　embraced　by
religion；　but　conversely　—　it；　as　spirit　conscious　of　itself；　becomes　actual　to　itself；　and　real　object
of　its　own　consciousness。

So　far　as　spirit　in　religion　presents　itself　to　itself；　it　is　indeed　consciousness；　and　the　reality　enclosed
within　it　is　the　shape　and　garment　in　which　it　clothes　its　idea　of　itself。　The　reality；　however；　does
not　in　this　presentation　get　proper　justice　done　to　it；　that　is　to　say；　it　does　not　get　to　be　an
independent　and　free　objective　existence　and　not　merely　a　garment。　And　conversely；　because　that
reality　lacks　within　itself　its　completion；　it　is　a　determinate　shape　or　form；　which　does　not　attain　to
what　it　ought　to　reveal；　viz。　spirit　conscious　of　itself。　That　spirit's　shape　might　express　spirit　itself；
the　shape　would　have　to　be　nothing　else　than　spirit；　and　spirit　would　have　to　appear　to　itself；　or　to
be　actual；　as　it　is　in　its　own　essential　being。　Only　thereby；　too；　would　be　attained　—　what　may
seem　to　demand　the　opposite　—　that　the　object　of　its　consciousness　has；　at　the　same　time；　the
form　of　free　and　independent　reality。　But　only　spirit　which　is　object　to　itself　in　the　shape　of
Absolute　Spirit；　is　as　much　aware　of　being　a　free　and　independent　reality　as　it　remains　therein
conscious　of　itself。

Since　in　the　first　instance　self…consciousness　and　consciousness　simply；　religion；　and　spirit　as　it　is
externally　in　its　world；　or　the　objective　existence　of　spirit；　are　distinct；　the　latter　consists　in　the
totality　of　spirit；　so　far　as　its　moments　are　separated　from　each　other　and　each　is　set　forth　by　itself。
These　moments；　however；　are　consciousness；　self…consciousness；　reason；　and　spirit　—　spirit；　that
is；　qua　immediate　spirit；　which　is　not　yet　consciousness　of　spirit。　Their　totality；　taken　all　together；
constitutes　the　mundane　existence　of　spirit　as　a　whole；　spirit　as　such　contains　the　previous　separate
embodiments　in　the　form　of　universal　determinations　of　its　own　being；　in　those　moments　just
named。　Religion　presupposes　that　these　have　completely　run　their　course；　and　is　their　simple
totality；　their　absolute　Self　and　soul。

The　course　which　these　traverse　is；　moreover；　in　relation　to　religion；　not　to　be　pictured　as　a
temporal　sequence。　It　is　only　spirit　in　its　entirety　that　is　in　time；　and　the　shapes　assumed；　which　are
specific　embodiments　Of　the　whole　of　spirit　as　such；　present　themselves　in　a　sequence　one　after
the　other。　For　it　is　only　the　whole　which　properly　has　reality；　and　hence　the　form　of　pure　freedom
relatively　to　anything　else；　the　form　which　takes　expression　as　time。　But　the　moments　of　the　whole；
consciousness；　self…consciousness；　reason；　and　spirit；　have；　because　they　are　moments；　no
existence　separate　from　one　another。

Just　as　spirit　was　distinct　from　its　moments；　we　have　further；　in　the　third　place；　to　distinguish　from
these　moments　their　specific　individuated　character。　Each　of　those　moments；　in　itself；　we　saw
broke　up　again　in　a　process　of　development　all　its　own；　and　took　various　shapes　and　forms：　as
e。g。　in　the　case　of　consciousness；　sensuous　certainty　and　perception　were　distinct　phases。　These
latter　aspects　fall　apart　in　time　from　one　another；　and　belong　to　a　specific　particular　whole。　For
spirit　descends　from　its　universality　to　assume　an　individual　form　through　specific　determination。
This　determination；　or　mediate　element；　is　consciousness；　self…consciousness；　and　so　on。　But
individuality　is　constituted　just　bv　the　forms　assumed　by　these　moments。　Hence　these　exhibit　and
reveal　spirit　in　its　individuality　or　concrete　reality；　and　are　distinguished　in　time　from　one　another。
though　in　such　a　way　that　the　succeeding　retains　within　it　the　preceding。

While；　therefore；　religion　is　the　completion　of　the　life　of　spirit；　its　final　and　complete　expression；
into　which；　as　being　their　ground；　its　individual　moments；　consciousness；　self…consciousness；
reason；　and　spirit；　return　and　have　returned；　they；　at　the　same　time；　together　constitute　the
objectively　existing　realization　of　spirit　in　its　totality；　as　such　spirit　is　real　only　as　the　moving
process　of　these　aspects　which　it　possesses；　a　process　of　distinguishing　them　and　returning　back
into　itself。　In　the　process　of　these　universal　moments　is　contained　the　development　of　religion
generally。　Since；　however；　each　of　these　attributes　was　set　forth　and　presented；　not　only　in　the
way　it　in　general　determines　itself；　but　as　it　is　in　and　for　itself；　i。e。　as；　within　its　own　being；　running
its　course　as　a　distinct　whole　—　there　has　thus　arisen　not　merely　the　development　of　religion
generally；　those　independently　complete　processes　pursued　by　the　individual　phases　or　moments
of　spirit　contain　at　the　same　time　the　determinate　forms　of　religion　itself。　Spirit　in　its　entirety；　spirit
in　religion；　is　once　more　the　process　from　its　immediacy　to　the　attainment　of　a　knowledge　of　what
it　implicitly　or　immediately；　is；　and　is　the　process　of　attaining　the　state　where　the　shape　and　form；　in
which　it　appears　as　an　object　for　its　own　conscio