phenomenology of mind-第28部分

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self…identical　universality；　but　one　affected　with　an　opposition。　For　that　reason　this　universality
breaks　up　into　the　extremes　of　singleness　and　universality；　of　the　one　of　the　properties　and　the
〃also〃　of　the　free　constituents　or　matters〃。　These　pure　determinations　appear　to　express　the
essential　nature　itself；　but　they　are　merely　a　self…existence　which　is　fettered　at　the　same　time　with
existence　for　an　other。　Since；　however；　both　essentially　exist　in　a　single　unity；　we　have　before　us
now　unconditioned　absolute　universality；　and　it　is　here　that　consciousness　first　truly　passes　into
the　sphere　of　Understanding；　of　Intelligence。　

Sensible　singleness　thus　disappears　in　the　dialectic　process　of　immediate　certainty；　and　becomes
universality；　but　merely　sensuous　universality。　The　stage　of　〃meaning〃　has　vanished；　and　perceiving
takes　the　object　as　it　inherently　is　in　itself；　or；　put　generally；　as　a　universal。　Singleness；　therefore；
makes　its　appearance　there　as　true　singleness；　as　the　inherent　nature　of　the　〃one〃；　or　as
reflectedness　into　self。　This　is　still；　however；　a　conditioned　self…existence　alongside　which　appears
another　self…existence；　the　universality　opposed　to　singleness　and　conditioned　by　it。　But　these　two
contradictory　extremes　are　not　merely　alongside　one　another；　but　within　one　unity；　or；　what　is　the
same　thing；　the　common　element　of　both；　self…existence；　is　entirely　fettered　to　its　opposite；　i。e。　is；
at　the　same　time；　not　an　existence…for…self。　The　sophistry　of　perception　seeks　to　save　these
moments　from　their　contradiction；　tries　to　keep　them　fixed　by　distinguishing　between　〃aspects〃；　by
using　terms　like　〃also〃　and　〃so　far　as〃；　and　seeks　in　like　manner　to　lay　hold　on　the　truth　by
distinguishing　the　unessential　element　from　an　essential　nature　opposed　thereto。　But　these
expedients；　instead　of　keeping　away　deception　from　the　process　of　apprehension；　prove　rather　to
be　of　no　avail　at　all；　and　the　real　truth；　which　should　be　got　at　through　the　logic　of　the　perceptual
process；　proves　to　be　in　one　and　the　same　〃aspect〃　the　opposite　（of　what　those　expedients　imply）；
and　consequently　to　have　as　its　essential　content　undifferentiated　and　indeterminate　universality。　

These　empty　abstractions　of　〃singleness〃　and　antithetic　〃univerisality〃；　as　also　of　〃essence〃；　that　is
attended　with　a　〃non…essential〃　element；　an　element　which　is　all　the　same　〃necessary〃；　are　powers
the　interplay　of　which　constitutes　perceptual　understanding；　often　called　〃sound　common　sense〃
（Menschenverstand）。　This　〃healthy　common　sense〃；　which　takes　itself　to　be　the　solid　substantial
type　of　conscious　life；　is；　in　its　process　of　perception；　merely　the　sport　of　these　abstractions；　it　is
always　poorest　where　it　means　to　be　richest。　In　that　it　is　tossed　about　by　these　unreal　entities；
bandied　from　one　to　the　other；　and　by　its　sophistry　endeavors　to　affirm　and　bold　fast　alternately
now　one；　then　the　exact　opposite；　it　sets　itself　against　the　truth；　and　imagines　philosophy　has
merely　to　do　with　〃things　of　the　intellect〃　（Gedankendinge）；　merely　manipulates　〃ideas〃。　As　a
matter　of　fact；　philosophy　does　have　to　do　with　them；　too；　and　knows　them　to　be　the　pure
essential　entities；　the；　absolute　powers　and　ultimate　elements。　But　in　doing　so；　philosophy　knows
them　at　the　same　time　in　their　determinate　and　specific　constitution；　and　is；　therefore；　master　over
them；　while　that　perceptual　understanding　takes　them　for　the　real　truth；　and　is　led　by　them　from
one　mistake　to　another。　It　does　not　get　the　length　of　being；　aware　that　there　are　such　simple
essentialities　operating　within　it　and　dominating　its　activity；　it　thinks　it　has　always　to　do　with　quite
solid　material　and　content；　just　as　sense…certainty　is　unaware　that　its　essence　is　the　empty
abstraction　of　pure　being。　But　in　point　of　fact　it　is　these　essential　elements　in　virtue　of　which
perceptual　understanding　makes　its　way　hither　and　thither　through　every　kind　of　material　and
content；　they　are　its　principle　of　coherence　and　control　over　its　varied　material；　they　alone　are
what　constitutes　for　consciousness　the　essence　of　sensuous　things；　what　determines　their　relations
to　consciousness；　and　they　are　that　in　the　medium　of　which　the　process　of　perceiving；　with　the
truth　it　contains；　runs　its　course。　The　course　of　this　process；　a　perpetual　alternate　determining　of
the　truth　and　superseding　of　this　determination；　constitutes；　properly　speaking；　the　constant
everyday　life　and　activity　of　perceptual　intelligence；　of　the　consciousness　that　thinks　it　lives　and
moves　in　the　truth。　In　that　process　it　advances；　without　halt　or　stay；　till　the　final　result　is　reached；
when　these　essential　ultimate　elements　or　determinations　are　all　alike　superseded；　but　in　each
particular　moment　it　is　merely　conscious　of　one　given　characteristic　as　the　truth；　and　then；　again；　of
the　opposite。　It　no　doubt　suspects　their　unessentiality；　and；　to　save　them　from　the　impending
danger；　it　takes　to　the　sophistry　of　now　asserting　to　be　true　what　it　had　itself　just　affirmed　to　be　not
true。　What　the　nature　of　these　untrue　entities　really　wants　to　force　this　understanding　to　do…viz。　to
bring　together　and　thereby　cancel　and　transcend　the　ideas　about　that　〃universality〃　and
〃singleness〃；　about　that　〃'essentiality〃　which　is　necessarily　connected　with　an　〃unessentiality〃　and
about　an　〃unessential〃　that　is　yet　〃necessary〃　—　understanding　〃　strives　to　resist　by　leaning　for
support　on　the　so　qualifying　terms　〃in…so…far〃；　〃a　difference　of　aspect〃；　or　by　making　itself
answerable　for　one　idea　in　order　to　keep　the　other　separate　and　preserve　it　as　the　true　one。　But
the　very　nature　of　these　abstractions　brings　them　together　as　they　are　and　of　their　own　accord。
〃Sound　common　sense〃　is　the　prey　of　these　abstractions；　they　carry　understanding　round　in　their
whirling　circle。　When　understanding　tries　to　give　them　truth　by　at　one　time　taking　their　untruth　upon
itself；　while　at　another　it　calls　their　deceptiveness　a　mere　appearance　due　to　the　uncertainty　and
unreliability　of　things；　and　separates　the　essential　from　an　element　which　is　necessary　to　them；　and
yet　is　to　be　unessential；　holding　the　former　to　be　their　truth　as　against　the　latter：　—　when
understanding　takes　this　line；　it　does　not　secure　them　their　truth；　but　convicts　itself　of　untruth。　



　　　　　　　　　　　　　　　　　　　　　



1。　Cp。　Wissenschaft　der　Logik；　Buch　2；　Absch。　2；　Kap。　1。　Das　Ding　und　seine　Eigenschaften；
etc。　

2。　This　expression　refers　to　the　distinction　already　made　in　the　Introduction；　between　the　point　of
view　of　the　Phenomenology　and　that　of　the　actual　consciousness　whose　procedure　is　being
analysed　in　the　Phenomenology。　That　is　〃for　us〃　which　we　（i。e。　the　philosophical　〃we〃）　are　aware
of　by　way　of　anticipation；　but　which　has　not　yet　been　evolved　objectively　and　explicity；　it　is
intelligible；　but　not　yet　intellectually　realized。　That　is　〃in　itself〃　（an　sich）；　which　is　implicit；　inherent；
or　potential；　and　hence　not　yet　explicitly　developed。　The　terms　〃for　us〃　and　〃in　itself〃　are　thus
strictly　alternative：　the　former　looks　at　the　matter　from　the　point　of　view　of　the　philosophical
subject；　the　latter　from　the　point　of　view　of　the　object　discussed　by　the　philosopher。　The　implicit
nature　of　the　object　can　only　be　〃for　us〃　who　are　thinking　about　the　object：　and　what　we　have　in
mind　can　only　be　implicitly　true　of　the　object。　The　alternative　disappears　when　the　explicit　nature
of　the　object　is　what　〃we〃　explicitly　take　the　object　to　be。　

3。　An　expression　drawn　from　the　physics　of　Hegel's　day。　




III。　Force　and　the　Understanding　—
　　　　　　　　　The　World　of　Appearance　and　the　Supersensible　World　（1）

Consciousness　has　found　〃seeing〃　and　〃hearing〃；　etc。；　pass　away　in　the　dialectic　process　of
sense…experience；　and　has；　at　the　stage　of　perception；　arrived　at　thoughts　which；　however；　it
brings　together　in　the　first　instance　in　the　unconditioned　universal。　This　unconditioned　element；
again；　if　it　were　taken　as　inert　essence　bare　and　simple；　would　itself　be　nothing　else　than　the
one…sided　extreme　of　self…existence　（Fürsichseyn）；　for　the　non…essential　would　then　stand　over
against　it。　But　if　thus　related　to　the　latter；　it　would　be　itself　unessential；　and　consciousness　would
not　have　got　disentangled　from　the　deceptions　of　perception；　whereas　this　universal　has　proved　to
be　one　which　has　passed　out　of　such　conditioned　separate　existence　and　returned　into　itself。

This　unconditioned　universal；　which　henceforward　is　the　true　object　of　consciousness；　is　still
object　of　consciousness；　consciousness　has　not　yet　grasped　its　principle；　or　notion；　qua　notion。
There　is　an　essential　distinction　between　the　two　which　must　be　drawn。　On　the　one　hand；
consciousness　is　aware　that　the　object　has　passed　from　its　relation　to　an　other　back　into　itself；　and
thereby　become　inherently　and　implicitly　（an　sich）　notion；　but；　on　the　other　hand；　consciousness　is
not　yet　the　notion　explicitly　or　for　itself；　and　consequently　it　does　not　know　itself　in　that　reflected
object。　We　（who　are　analysing　experience）　found　this　object　arise　through　the　process　of
consciousness　in　such　a　way　that　consciousness　is　implicated　and　involved　in　the　development　of
the　object；　and　the　reflection　is　the　same　on　both　sides；　i。e。　there　is　only　one　reflection。　But
because　in　this　movement　consciousness　had　as　its　content　merely　the　objective　entity；　and　not
consciousness　as　such；　the　result　has　to　be　given　an　objective　significance　for　consciousness；
consciousness；　however；　still　withdrawing　from　what　has　arisen；　so　that　the　latter　in　objective　form
is　the　essential　reality　to　consciousness。

Understanding　has；　indeed；　eo　ipso；　done　away　with　its　own　untruth　and　the　untruth　in　its　object。
What　has　thereby　come　to　view　is　the　notion　of　the　truth　as　implicit　inherent　truth；　which　is　not　yet
notion；　or　lacks　a　consciously　explicit　existence　for　itself　（Fürsichseyn）；　and　is　something　which
understanding　allows　to　have　its　way　without　knowing　itself　in　it。　It　pursues　its　own　nature　by　itself；
so　that　consciousness　has　no　share　in　its　process　of　free　realization；　but　merely　looks　on　and
apprehends　that　realization　as　a　naked　fact。　It　is；　consequently；　our　business　in　the　f