phenomenology of mind-第15部分

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As　to　time；　which；　it　is　to　be　presumed；　would；　by　way　of　the　counterpart　to　space；　constitute　the
object…matter　of　the　other　division　of　pure　mathematics；　this　is　the　notion　itself　in　the　form　of
existence。　The　principle　of　quantity；　of　difference　which　is　not　determined　by　the　notion；　and　the
principle　of　equality；　of　abstract；　lifeless　unity；　are　incapable　of　dealing　with　that　sheer　restlessness
of　life　and　its　absolute　and　inherent　process　of　differentiation。　It　is　therefore　only　in　an　arrested；
paralysed　form；　only　in　the　form　of　the　quantitative　unit；　that　this　essentially　negative　activity
becomes　the　second　object…matter　of　this　way　of　knowing；　which；　itself　an　external　operation；
degrades　what　is　self…moving　to　the　level　of　mere　matter；　in　order　thus　to　get　an　indifferent；
external；　lifeless　content。　

　　　　　　　　　　　　　　13。　　The　nature　of　philosophical　truth　and　its　method

Philosophy；　on　the　contrary；　does　not　deal　with　a　determination　that　is　non…essential；　but　with　a
determination　so　far　as　it　is　an　essential　factor。　The　abstract　or　unreal　is　not　its　element　and
content；　but　the　real；　what　is　self…establishing；　has　life　within　itself；　existence　in　its　very　notion。　It　is
the　process　that　creates　its　own　moments　in　its　course；　and　goes　through　them　all；　and　the　whole
of　this　movement　constitutes　its　positive　content　and　its　truth。　This　movement　includes；　therefore；
within　it　the　negative　factor　as　well；　the　element　which　would　be　named　falsity　if　it　could　be
considered　one　from　which　we　had　to　abstract。　The　element　that　disappears　has　rather　to　be
looked　at　as　itself　essential；　not　in　the　sense　of　being　something　fixed；　that　has　to　be　cut　off　from
truth　and　allowed　to　lie　outside　it；　heaven　knows　where；　just　as　similarly　the　truth　is　not　to　be　held
to　stand　on　the　other　side　as　an　immovable　lifeless　positive　element。　Appearance　is　the　process　of
arising　into　being　and　passing　away　again；　a　process　that　itself　does　not　arise　and　does　not　pass
away；　but　is　per　se；　and　constitutes　reality　and　the　life…movement　of　truth。　The　truth　is　thus　the
bacchanalian　revel；　where　not　a　member　is　sober；　and　because　every　member　no　sooner　becomes
detached　than　it　eo　ipso　collapses　straightway；　the　revel　is　just　as　much　a　state　of　transparent
unbroken　calm。　Judged　by　that　movement；　the　particular　shapes　which　mind　assumes　do　not
indeed　subsist　any　more　than　do　determinate　thoughts　or　ideas；　but　they　are；　all　the　same；　as　much
positive　and　necessary　moments；　as　negative　and　transitory。　In　the　entirety　of　the　movement；　taken
as　an　unbroken　quiescent　whole；　that　which　obtains　distinctness　in　the　course　of　its　process　and
secures　specific　existence；　is　preserved　in　the　form　of　a　self　…recollection；　in　which　existence　is
self…knowledge；　and　self…knowledge；　again；　is　immediate　existence。　

It　might　well　seem　necessary　to　state　at　the　outset　the　chief　points　in　connexion　with　the　method　of
this　process；　the　way　in　which　science　operates。　Its　nature；　however；　is　to　be　found　in　what　has
already　been　said；　while　the　proper　systematic　exposition　of　it　is　the　special　business　of　Logic；　or
rather　is　Logic　itself。　For　the　method　is　nothing　else　than　the　structure　of　the　whole　in　its　pure　and
essential　form。　In　regard；　however；　to　what　has　been　hitherto　currently　held　on　this　point；　we　must
be　sensible　that　the　system　of　ideas　bearing　on　the　question　of　philosophical　method；　belongs　also
to　a　stage　of　mental　culture　that　has　now　passed　away。　This　may　perhaps　seem　somewhat　boastful
or　revolutionary；　and　I　am　far　from　adopting　an　attitude　of　that　sort；　but　it　is　significant　that　the
scientific　régime　bequeathed　by　mathematics　—　a　régime　of　explanations；　divisions；　axioms；　an
array　of　theorems；　with　proofs；　principles；　and　the　consequences　and　conclusions　drawn　from
them　—　all　this　has　already　come　to　be　generally　considered　as　at　any　rate　out　of　date。　Even
though　there　is　no　clear　idea　why　it　is　unsuitable；　yet　little　or　no　use　is　made　of　it　any　longer；　and
even　though　it　is　not　condemned　outright；　it　is　all　the　same　not　in　favour。　And　we　must　be　so　far
prejudiced　in　favour　of　what　is　excellent　to　believe　that　it　can　turn　itself　to　practical　account；　and
make　itself　acceptable。　But　it　is　not　difficult　to　see　that　the　method　of　propounding　a　proposition；
producing　reasons　for　it　and　then　refuting　its　opposite　by　reasons　too；　is　not　the　form　in　which　truth
can　appear。　Truth　moves　itself　by　its　very　nature；　but　the　method　just　mentioned　is　a　form　of
knowledge　external　to　its　material。　Hence　it　is　peculiar　to　mathematics　and　must　be　left　to
mathematics；　which；　as　already　indicated；　takes　for　its　principle　the　relation　of　quantity；　a　relation
alien　to　the　notion；　and　gets　its　material　from　lifeless　space；　and　the　equally　lifeless　numerical　unit。
Or；　again；　such　a　method；　adopting　a　freer　style；　one　involving　more　of　arbitrariness　and　chance；
may　have　a　place　in　ordinary　life；　in　a　conversation；　or　in　supplying　matter…of…fact　instruction　for
the　satisfaction　of　curiosity　rather　than　knowledge；　very　much　as　a　preface　does。　In　every…day　life
the　mind　finds　its　content　in　different　kinds　of　knowledge；　experiences　of　various　sorts；　concrete
facts　of　sense；　thoughts；　too；　and　principles；　and；　in　general；　in　whatever　lies　ready　to　hand；　or
passes　for　a　solid　stable　entity；　or　real　being。　The　mind　follows　wherever　this　leads；　sometimes
interrupting　the　connexion　by　an　unrestrained　caprice　in　dealing　with　the　content；　and　takes　up　the
attitude　of　determining　and　handling　it　in　quite　an　external　fashion。　It　runs　the　content　back　to　some
touchstone　of　certainty　or　other；　even　though　it　be　but　the　feeling　of　the　moment；　and　conviction　is
satisfied　if　it　reaches　some　familiar　resting…place。　

But　when　the　necessity　of　the　notion　banishes　from　its　realm　the　loose　procedure　of　the
〃raisonnements〃　of　conversation；　as　well　as　the　pedantic　style　of　scientific　pomposity；　its　place；　as
we　have　already　mentioned；　must　not　be　taken　by　the　disconnected　utterance　of　presageful
surmise　and　inspiration；　and　the　arbitrary　caprice　of　prophetic　utterance；　for　this　does　not　merely
despise　that　particular　form　of　scientific　procedure；　but　contemns　scientific　procedure　altogether。

　　　　　　　　　　　　　　　　　　　　　　14。　　Against　schematizing　formalism

Now　that　the　triplicity；　adopted　in　the　system　of　Kant　—　a　method　rediscovered；　to　begin　with；　by
instinctive　insight；　but　left　lifeless　and　uncomprehended　—　has　been　raised　to　its　significance　as　an
absolute　method；　true　form　is　thereby　set　up　in　its　true　content；　and　the　conception　of　science　has
come　to　light。　But　the　use　this　form　has　been　put　to　in　certain　quarters　has　no　right　to　the　name　of
science。　For　we　see　it　there　reduced　to　a　lifeless　schema；　to　nothing　better　than　a　mere　shadow；
and　scientific　organization　to　a　synoptic　table。　This　formalism　—　about　which　we　spoke　before　in
general　terms；　and　whose　procedure　we　wish　here　to　state　more　fully　—　thinks　it　has
comprehended　and　expressed　the　nature　and　life　of　a　given　form　when　it　proclaims　a　determination
of　the　schema　to　be　its　predicate。　The　predicate　may　be　subjectivity　or　objectivity；　or　again
magnetism；　electricity；　and　so　on；　contraction　or　expansion；　East　or　West；　and　such　like　—　a　form
of　predication　that　can　be　multiplied　indefinitely；　because　according　to　this　way　of　working　each
determination；　each　mode；　can　be　applied　as　a　form　or　schematic　element　in　the　case　of　every
other；　and　each　will　thankfully　perform。　the　same　service　for　any　other。　With　a　circle　of
reciprocities　of　this　sort　it　is　impossible　to　make　out　what　the　real　fact　in　question　is；　or　what　the
one　or　the　other　is。　We　find　there　sometimes　constituents　of　sense　picked　up　from　ordinary
intuition；　determinate　elements　which　to　be　sure　should　mean　something　else　than　they　say；　at　other
times　what　is　inherently　significant；　viz。　pure　determinations　of　thought…like　subject；　object；
substance；　cause；　universality；　etc。…these　are　applied　just　as　uncritically　and　unreflectingly　as　in
every…day　life；　are　used　much　as　people　employ　the　terms　strong　and　weak；　expansion　and
contraction。　As　a　result　that　type　of　metaphysics　is　as　unscientific　as　those　ideas　of　sense。　

Instead　of　the　inner　activity　and　self…movement　of　its　own　actual　life；　such　a　simple　determination
of　direct　intuition　（Anschauung）　—　which　means　here　sense…knowledge　—　is　predicated　in
accordance　with　a　superficial　analogy；　and　this　external　and　empty　application　of　the　formula　is
called　〃construction〃。　The　same　thing　happens　here；　however；　as　in　the　case　of　every　kind　of
formalism。　A　man's　head　must　be　indeed　dull　if　he　could　not　in　a　quarter　of　an　hour　get　up　the
theory　that　there　are　enervating；　innervating；　and　indirectly　enervating　diseases　and　as　many　cures；
and　who　could　not　—　since　not　so　long　ago　instruction　of　that　sort　sufficed　for　the　purpose…in　as
short　a　time　be　turned　from　being　a　man　who　works　by　rule　of　thumb　into　a　theoretical　physician。
Formalism　in　the　case　of　speculative　Philosophy　of　Nature　（Naturphilosophie）　takes　the　shape　of
teaching　that　understanding　is　electricity；　animals　are　nitrogen；　or　equivalent　to　South　or　North　and
so　on。　When　it　does　this；　whether　as　badly　as　it　is　here　expressed　or　even　concocted　with　more
terminology；　such　forceful　procedure　brings　and　holds　together　elements　to　all　appearance　far
removed　from　one　another；　the　violence　done　to　stable　inert　sense…elements　by　connecting　them　in
this　way；　confers　on　them　merely　the　semblance　of　a　conceptual　unity；　and　spares　itself　the　trouble
of　doing　what　is　after　all　the　important　thing　—　expressing　the　notion　itself；　the　meaning　that
underlies　sense…ideas。　All　this　sort　of　thing　may　strike　anyone　who　has　no　experience　with
admiration　and　wonder。　He　may　be　awed　by　the　profound　genius　he　thinks　it　displays；　and　be
delighted　at　the　happy　ingenuity　of　such　characterizations；　since　they　fill　the　place　of　the　abstract
notion　with　something　tangible　and　sensuous；　and　so　make　it　more　pleasing；　and　he　may
congratulate　himself　on　feeling　an　instinctive　mental　affinity　for　that　glorious　way　of　proceeding。　The
trick　of　wisdom　of　that　sort　is　as　quickly　acquired　as　it　is　easy　to　prac