phenomenology of mind-第131部分

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


was　just　this　simple　self…conscious　negativity。　The　self　of　the　existent　spirit　has　in　that　way　the　form
of　complete　immediacy。　It　is　neither　set　up　as　something　thought；　or　imaginatively　represented；　nor
as　something　produced；　as　is　the　case　with　the　immediate　self　in　natural　religion；　or　again　in　religion
as　art。　Rather；　this　concrete　God　is　beheld　sensuously　I　and　immediately　as　a　self；　as　a　real
individual　human　being；　only　so　is　it　a　self…consciousness。

This　incarnation　of　the　Divine　Being；　its　having　essentially　and　directly　the　shape　of
self…consciousness；　is　the　simple　content　of　Absolute　Religion。　Here　the　Divine　Being　is　known　as
Spirit；　this　religion　is　the　Divine　Being's　consciousness　concerning　itself　that　it　is　Spirit。　For　spirit　is
knowledge　of　self　in　a　state　of　alienation　of　self：　spirit　is　the　Being　which　is　the　process　of　retaining
identity　with　itself　in　its　otherness。　This；　however；　is　Substance；　so　far　as　in　its　accidents　substance
at　the　same　time　is　turned　back　into　itself；　and　is　so；　not　as　being　indifferent　towards　something
unessential　and；　consequently；　as　finding　itself　in　some　alien　element；　but　as　being　there　within　itself；
i。e。　so　far　as　it　is　subject　or　self。　

In　this　form　of　religion　the　Divine　Being　is；　on　that　account；　revealed。　Its　being　revealed　obviously
consists　in　this；　that　what　it　is；　is　known。　It　is；　however；　known　just　in　its　being　known　as　spirit；　as
a　Being　which　is　essentially　self…consciousness。

There　is　something　in　its　object　concealed　from　consciousness　if　the　object　is　for　consciousness　an
〃other〃；　or　something　alien；　and　if　consciousness　does　not　know　the　object　as　its　self。　This
concealment；　this　secrecy；　ceases　when　the　Absolute　Being　qua　spirit　is　object　of　consciousness。
For　here　in　its　relation　to　consciousness　the　object　is　in　the　form　of　self；　i。e。　consciousness
immediately　knows　itself　there；　or　is　manifest；　revealed；　to　itself　in　the　object。　Itself　is　manifest　to
itself　only　in　its　own　certainty　of　self；　the　object　it　has　is　the　self；　self；　however；　is　nothing　alien　and
extraneous；　but　inseparable　unity　with　itself；　the　immediately　universal。　It　is　the　pure　notion；　pure
thought；　or　self…existence；　（being…for…self）；　which　is　immediately　being；　and；　therewith；
being…for…another；　and；　qua　this　being…for…another；　is　immediately　turned　back　into　itself　and　is　at
home　with　itself　（bei　sich）。　It　is　thus　the　truly　and　solely　revealed。　The　Good；　the　Righteous；　the
Holy；　Creator　of　Heaven　and　Earth；　etc。　—　all　these　are　predicates　of　a　subject；　universal
moments；　which　have　their　support　on　this　central　point；　and　only　are　when　consciousness　goes
back　into　thought。

As　long　as　it　is　they　that　are　known；　their　ground　and　essential　being；　the　Subject　itself；　is　not　yet
revealed；　and　in　the　same　way　the　specific　determinations　of　the　universal　are　not　this　universal
itself。　The　Subject　itself；　and　consequently　this　pure　universal　too；　is；　however；　revealed　as　self；　for
this　self　is　just　this　inner　being　reflected　into　itself；　the　inner　being　which　is　immediately　given　and　is
the　proper　certainty　of　that　self；　for　which　it　is　given。　To　be　in　its　notion　that　which　reveals　and　is
revealed　—　this　is；　then；　the　true　shape　of　spirit；　and　moreover；　this　shape；　its　notion；　is　alone　its
very　essence　and　its　substance。　Spirit　is　known　as　self…consciousness；　and　to　this
self…consciousness　it　is　directly　revealed；　for　it　is　this　self…consciousness　itself。　The　divine　nature　is
the　same　as　the　human；　and　it　is　this　unity　which　is　intuitively　apprehended　（angeschaut）。

Here；　then；　we　find　as　a　fact　consciousness；　or　the　general　form　in　which　Being　is　aware　of　Being
—　the　shape　which　Being　adopts　—　to　be　identical　with　its　self…consciousness。　This　shape　is　itself　a
self…consciousness；　it　is　thus　at　the　same　time　an　existent　object；　and　this　existence　possesses
equally　directly　the　significance　of　pure　thought；　of　Absolute　Being。

The　absolute　Being　existing　as　a　concrete　actual　self…consciousness；　seems　to　have　descended
from　its　eternal　pure　simplicity；　but　in　fact　it　has；　in　so　doing；　attained　for　the　first　time　its　highest
nature；　its　supreme　reach　of　being。　For　only　when　the　notion　of　Being　has　reached　its　simple　purity
of　nature；　is　it　both　the　absolute　abstraction；　which　is　pure　thought　and　hence　the　pure　singleness
of　self；　and　immediacy　or　objective　being；　on　account　of　its　simplicity。

What　is　called　sense…consciousness　is　just　this　pure　abstraction；　it　is　this　kind　of　thought　for　which
being　is　the　immediate。　The　lowest　is　thus　at　the　same　time　the　highest：　the　revealed　which　has
come　forth　entirely　to　the　surface　is　just　therein　the　deepest　reality。　That　the　Supreme　Being　is
seen；　heard；　etc。；　as　an　existent　self…consciousness　this　is；　in　very　truth；　the　culmination　and
consummation　of　its　notion。　And　through　this　consummation；　the　Divine　Being　is　given　and　exists
immediately　in　its　character　as　Divine　Being。

This　immediate　existence　is　at　the　same　time　not　solely　and　simply　immediate　consciousness；　it　is
religious　consciousness。　This　immediacy　means　not　only　an　existent　self…consciousness；　but　also
the　purely　thought…constituted　or　Absolute　Being；　and　these　meanings　are　inseparable。　What　we
＇the　philosophers＇　are　conscious　of　in　our　conception；　—　that　objective　being　is　ultimate　essence；
—　is　the　same　as　what　the　religious　consciousness　is　aware　of。　This　unity　of　being　and　essence；　of
thought　which　is　immediately　existence；　is　immediate　knowledge　on　the　part　of　this　religious
consciousness　just　as　it　is　the　inner　thought　or　the　mediated　reflective　knowledge　of　this
consciousness。　For　this　unity　of　being　and　thought　is　self…consciousness　and　actually　exists；　in　other
words；　the　thought…constituted　unity　has　at　the　same　time　this　concrete　shape　and　form　of　what　it
is。　God；　then；　is　here　revealed；　as　He　is；　He　actually　exists　as　He　is　in　Himself；　He　is　real　as　Spirit。
God　is　attainable　in　pure　speculative　knowledge　alone；　and　only　is　in　that　knowledge；　and　is
merely　that　knowledge　itself；　for　He　is　spirit；　and　this　speculative　knowledge　is　the　knowledge
furnished　by　revealed　religion。　That　knowledge　knows　God　to　be　thought；　or　pure　Essence；　and
knows　this　thought　as　actual　being　and　as　a　real　existence；　and　existence　as　the　negativity　of　itself；
hence　as　Self；　an　individual　〃this〃　and　a　universal　self。　It　is　just　this　that　revealed　religion　knows。

The　hopes　and　expectations　of　preceding　ages　pressed　forward　to；　and　were　solely　directed
towards　this　revelation；　the　vision　of　what　Absolute　Being　is；　and　the　discovery　of　themselves
therein。　This　joy；　the　joy　of　seeing　itself　in　Absolute　Being；　becomes　realized　in　self…consciousness；
and　seizes　the　whole　world。　For　the　Absolute　is　Spirit；　it　is　the　simple　movement　of　those　pure
abstract　moments；　which　expresses　just　this…that　Ultimate　Reality　is　then；　and　not　till　then；　known
as　Spirit　when　it　is　seen　and　beheld　as　immediate　self…consciousness。

This　conception　of　spirit　knowing　itself　to　be　spirit；　is　still　the　immediate　notion；　it　is　not　yet
developed。　The　ultimate　Being　is　spirit；　in　other　words；　it　has　appeared；　it　is　revealed。　This　first
revelation　is　itself　immediate；　but　the　immediacy　is　likewise　thought；　or　pure　mediation；　and　must
therefore　exhibit　and　set　forth　this　moment　in　the　sphere　of　immediacy　as　such。

Looking　at　this　more　precisely；　spirit；　when　self…consciousness　is　immediate；　is　〃this〃　individual
self…consciousness　set　up　in　contrast　to　the　universal　self…consciousness。　It　is　a　one；　an　excluding
unit；　which　appears　to　that　consciousness；　for　which　it　exists；　in　the　as　yet　impervious　form　of　a
sensuous　other；　an　unresolved　entity　in　the　sphere　of　sense。　This　other　does　not　yet　know　spirit　to
be　its　own；　in　other　words　spirit；　in　its　form　as　an　individual　self；　does　not　yet　exist　as　equally
universal　self；　as　all　self。　Or　again；　the　shape　it　assumes　has　not　as　yet　the　form　of　the　notion；　i。e。
of　the　universal　self；　of　the　self　which　in　its　immediate　actual　reality　is　at　once　transcended；　is
thought；　universality；　without　losing　its　reality　in　this　universality。

The　preliminary　and　similarly　immediate　form　of　this　universality　is；　however；　not　at　once　the　form
of　thought　itself；　of　the　notion　as　notion；　it　is　the　universality　of　actual　reality；　it　is　the　〃allness〃；　the
collective　totality；　of　the　selves；　and　is　the　elevation　of　existence　into　the　sphere　of　figurative
thought　（Vorstellung）；　just　as　in　general；　to　take　a　concrete　example；　the　〃this〃　of　sense；　when
transcended；　is　first　of　all　the　〃thing〃　of　〃perception〃；　and　is　not　yet　the　〃universal〃　of
〃understanding〃。

　　　　　　　　　　　　　　　　　　　　　　　　　（b）。　in　a　Religious　Communion

This　individual　human　being；　then；　which　Absolute　Being　is　revealed　to　be；　goes　through　in　its　own
case　as　an　individual　the　process　found　in　sense　existence。　He　is　the　immediately　present　God；　in
consequence；　His　being　passes　over　into　His　having　been。　Consciousness；　for　which　God　is　thus
sensuously　present；　ceases　to　see　Him；　to　hear　Him：　it　has　seen　Him；　it　has　heard　Him。　And　it　is
because　it　only　has　seen　and　heard　Him；　that　it　first　becomes　itself　spiritual　consciousness；（7）　or；　in
other　words；　He　has　now　arisen　in　Spirit；　as　He　formerly　rose　before　consciousness　as　an　object
existing　in　the　sphere　of　sense。　For；　a　consciousness　which　sees　and　hears　Him　by　sense；　is　one
which　is　itself　merely　an　immediate　consciousness；　which　has　not　cancelled　and　transcended　the
disparateness　of　objectivity；　has　not　withdrawn　it　into　pure　thought；　but　knows　this　objectively
presented　individual；　and　not　itself；　as　spirit。　In　the　disappearance　of　the　immediate　existence　of
what　is　known　to　be　Absolute　Being；　immediacy　acquires　its　negative　moment。　Spirit　remains　the
immediate　self　of　actual　reality；　but　in　the　form　of　the　universal　self…consciousness　of　a　religious
communion；（8）　a　self…consciousness　which　rests　in　its　own　proper　substance；　just　as　in　it　this
substance　is　universal　subject：　it　is　not　the　individual　subject　by　himself；　but　the　individual　along
with　the　consciousness　of　the　communion；　and　what　he　is　for　this　communion　is　the　complete
whole　of　the　individual　spirit。

The　conditions