phenomenology of mind-第37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！


which　is　the　object　of　desire；　the　negation　either　lies　in　an　other；　namely；　in　desire；　or　takes　the
form　of　determinateness　standing　in　opposition　to　an　other　

external　individuum　indifferent　to　it；　or　appears　as　its　inorganic　general　nature。　The　above　general
independent　nature；　however；　in　the　case　of　which　negation　takes　the　form　of　absolute　negation；　is
the　genus　as　such　or　as　self…consciousness。　Self…consciousness　attains　its　satisfaction　only　in
another　self…consciousness。　

It　is　in　these　three　moments　that　the　notion　of　self…consciousness　first　gets　completed：　（a）　pure
undifferentiated　ego　is　its　first　immediate　object。　（b）　This　immediacy　is　itself；　however；
thoroughgoing　mediation；　it　has　its　being　only　by　cancelling　the　independent　object；　in　other　words
it　is　Desire。　The　satisfaction　of　desire　is　indeed　the　reflexion　of　self…consciousness　into　itself；　is　the
certainty　which　has　passed　into　objective　truth。　But　（c）　the　truth　of　this　certainty　is　really　twofold
reflexion；　the　reduplication　of　self…consciousness。　Consciousness　has　an　object　which　implicates　its
own　otherness　or　affirms　distinction　as　a　void　distinction；　and　therein　is　independent。　The　individual
form　distinguished；　which　is　only　a　living　form；　certainly　cancels　its　independence　also　in　the
process　of　life　itself；　but　it　ceases　along　with　its　distinctive　difference　to　be　what　it　is。　The　object　of
self…consciousness；　however；　is　still　independent　in　this　negativity　of　itself；　and　thus　it　is　for　itself
genus；　universal　flux　or　continuity　in　the　very　distinctiveness　of　its　own　separate　existence；　it　is　a
living　self…consciousness。　

Only　so　and　only　then　is　it　self…consciousness　in　actual　fact；　for　here　first　of　all　it　comes　to　have　the
unity　of　itself　in　its　otherness。　Ego　which　is　the　object　of　its　notion；　is　in　point　of　fact　not　〃object〃。
The　object　of　desire；　however；　is　only　independent；　for　it　is　the　universal；　ineradicable　substance；
the　fluent　self…identical　essential　reality。　When　a　self…consciousness　is　the　object；　the　object　is　just
as　much　ego　as　object。　

With　this　we　already　have　before　us　the　notion　of　Mind　or　Spirit。　What　consciousness　has　further
to　become　aware　of；　is　the　experience　of　what　mind　is　—　this　absolute　substance；　which　is　the
unity　of　the　different　self…related　and　self…existent　self…consciousnesses　in　the　perfect　freedom　and
independence　of　their　opposition　as　component　elements　of　that　substance：　Ego　that　is　〃we〃；　a
plurality　of　Egos；　and　〃we〃　that　is　a　single　Ego。　Consciousness　first　finds　in　self…consciousness　—
the　notion　of　mind　—　its　turning…point；　where　it　leaves　the　parti…coloured　show　of　the　sensuous
immediate；　passes　from　the　dark　void　of　the　transcendent　and　remote　super…sensuous；　and　steps
into　the　spiritual　daylight　of　the　present。　



　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Cp。　Prop？deutik；　p。　84　ff。　

2。　Cp。　Hegel's　Logik；　T。　II。　Absch。　3。　Kap。　I。…〃das　Leben。〃　




A
　　　　　　　　　　　Independence　and　Dependence　of　Self…Consciousness：
　　　　　　　　　　　　　　　　　　Lordship　and　Bondage

SELF…CONSCIOUSNESS　exists　in　itself　and　for　itself；　in　that；　and　by　the　fact　that　it　exists　for
another　self…consciousness；　that　is　to　say；　it　is　only　by　being　acknowledged　or　〃recognized〃。　The
conception　of　this　its　unity　in　its　duplication；　of　infinitude　realizing　itself　in　self…consciousness；　has
many　sides　to　it　and　encloses　within　it　elements　of　varied　significance。　Thus　its　moments　must　on
the　one　hand　be　strictly　kept　apart　in　detailed　distinctiveness；　and；　on　the　other；　in　this　distinction
must；　at　the　same　time；　also　be　taken　as　not　distinguished；　or　must　always　be　accepted　and
understood　in　their　opposite　sense。　This　double　meaning　of　what　is　distinguished　lies　in　the　nature
of　self…consciousness：　—　of　its　being　infinite；　or　directly　the　opposite　of　the　determinateness　in
which　it　is　fixed。　The　detailed　exposition　of　the　notion　of　this　spiritual　unity　in　its　duplication　will
bring　before　us　the　process　of　Recognition。　

　　　　　　　　　　　　　　　　　　　　　　　1。　Duplicated　Self…Consciousness

Self…consciousness　has　before　it　another　self…consciousness；　it　has　come　outside　itself。　This　has　a
double　significance。　First　it　has　lost　its　own　self；　since　it　finds　itself　as　an　other　being；　secondly；　it
has　thereby　sublated　that　other；　for　it　does　not　regard　the　other　as　essentially　real；　but　sees　its　own
self　in　the　other。　

It　must　cancel　this　its　other。　To　do　so　is　the　sublation　of　that　first　double　meaning；　and　is　therefore
a　second　double　meaning。　First；　it　must　set　itself　to　sublate　the　other　independent　being；　in　order
thereby　to　become　certain　of　itself　as　true　being；　secondly；　it　thereupon　proceeds　to　sublate　its
own　self；　for　this　other　is　itself。　

This　sublation　in　a　double　sense　of　its　otherness　in　a　double　sense　is　at　the　same　time　a　return　in　a
double　sense　into　its　self。　For；　firstly；　through　sublation；　it　gets　back　itself；　because　it　becomes　one
with　itself　again　through　the　cancelling　of　its　otherness；　but　secondly；　it　likewise　gives　otherness
back　again　to　the　other　self…consciousness；　for　it　was　aware　of　being　in　the　other；　it　cancels　this　its
own　being　in　the　other　and　thus　lets　the　other　again　go　free。　

This　process　of　self…consciousness　in　relation　to　another　self…consciousness　has　in　this　manner
been　represented　as　the　action　of　one　alone。　But　this　action　on　the　part　of　the　one　has　itself　the
double　significance　of　being　at　once　its　own　action　and　the　action　of　that　other　as　well。　For　the
other　is　likewise　independent；　shut　up　within　itself；　and　there　is　nothing　in　it　which　is　not　there
through　itself。　The　first　does　not　have　the　object　before　it　only　in　the　passive　form　characteristic
primarily　of　the　object　of　desire；　but　as　an　object　existing　independently　for　itself；　over　which
therefore　it　has　no　power　to　do　anything　for　its　own　behalf；　if　that　object　does　not　per　se　do　what
the　first　does　to　it。　The　process　then　is　absolutely　the　double　process　of　both　self…consciousnesses。
Each　sees　the　other　do　the　same　as　itself；　each　itself　does　what　it　demands　on　the　part　of　the　other；
and　for　that　reason　does　what　it　does；　only　so　far　as　the　other　does　the　same。　Action　from　one
side　only　would　be　useless；　because　what　is　to　happen　can　only　be　brought　about　by　means　of
both。　

The　action　has　then　a　double　entente　not　only　in　the　sense　that　it　is　an　act　done　to　itself　as　well　as
to　the　other；　but　also　in　the　sense　that　the　act　simpliciter　is　the　act　of　the　one　as　well　as　of　the
other　regardless　of　their　distinction。　

In　this　movement　we　see　the　process　repeated　which　came　before　us　as　the　play　of　forces；　in　the
present　case；　however；　it　is　found　in　consciousness。　What　in　the　former　had　effect　only　for　us
＇contemplating　experience＇；　holds　here　for　the　terms　themselves。　The　middle　term　is　self
…consciousness　which　breaks　itself　up　into　the　extremes；　and　each　extreme　is　this　interchange　of　its
own　determinateness；　and　complete　transition　into　the　opposite。　While　qua　consciousness；　it　no
doubt　comes　outside　itself；　still；　in　being　outside　itself；　it　is　at　the　same　time　restrained　within　itself；
it　exists　for　itself；　and　its　self…externalization　is　for　consciousness。　Consciousness　finds　that　it
immediately　is　and　is　not　another　consciousness；　as　also　that　this　other　is　for　itself　only　when　it
cancels　itself　as　existing　for　itself　；　and　has　self…existence　only　in　the　self…existence　of　the　other。
Each　is　the　mediating　term　to　the　other；　through　which　each　mediates　and　unites　itself　with　itself；
and　each　is　to　itself　and　to　the　other　an　immediate　self　existing　reality；　which；　at　the　same　time；
exists　thus　for　itself　only　through　this　mediation。　They　recognize　themselves　as　mutually　recognizing
one　another。　

　　　　　　　　　　　　　2。　The　Conflict　of　Self…Consciousness　in　Self…opposition

This　pure　conception　of　recognition；　of　duplication　of　self…consciousness　within　its　unity；　we　must
now　consider　in　the　way　its　process　appears　for　self…consciousness。　It　will；　in　the　first　place；
present　the　aspect　of　the　disparity　of　the　two；　or　the　break…up　of　the　middle　term　into　the
extremes；　which；　qua　extremes；　are　opposed　to　one　another；　and　of　which　one　is　merely
recognized；　while　the　other　only　recognizes。　

Self…consciousness　is　primarily　simple　existence　for　self；　self…identity　by　exclusion　of　every　other
from　itself。　It　takes　its　essential　nature　and　absolute　object　to　be　Ego；　and　in　this　immediacy；　in　this
bare　fact　of　its　self…existence；　it　is　individual。　That　which　for　it　is　other　stands　as　unessential　object；
as　object　with　the　impress　and　character　of　negation。　But　the　other　is　also　a　self…consciousness；　an
individual　makes　its　appearance　in　antithesis　to　an　individual。　Appearing　thus　in　their　immediacy；
they　are　for　each　other　in　the　manner　of　ordinary　objects。　They　are　independent　individual　forms；
modes　of　Consciousness　that　have　not　risen　above　the　bare　level　of　life　（for　the　existent　object
here　has　been　determined　as　life）。　They　are；　moreover；　forms　of　consciousness　which　have　not　yet
accomplished　for　one　another　the　process　of　absolute　abstraction；　of　uprooting　all　immediate
existence；　and　of　being　merely　the　bare；　negative　fact　of　self…identical　consciousness；　or；　in　other
words；　have　not　yet　revealed　themselves　to　each　other　as　existing　purely　for　themselves；　i。e。；　as
self…consciousness。　Each　is　indeed　certain　of　its　own　self；　but　not　of　the　other；　and　hence　its　own
certainty　of　itself　is　still　without　truth。　For　its　truth　would　be　merely　that　its　own　individual　existence
for　itself　would　be　shown　to　it　to　be　an　independent　object；　or；　which　is　the　same　thing；　that　the
object　would　be　exhibited　as　this　pure　certainty　of　itself。　By　the　notion　of　recognition；　however；
this　is　not　possible；　except　in　the　form　that　as　the　other　is　for　it；　so　it　is　for　the　other；　each　in　its　self
through　its　own　action　and　again　through　the　action　of　the　other　achieves　this　pure　abstraction　of
existence　for　self。　

The　presentation　of　itself；　however；　as　pure　abstraction　of　self…consciousness　consists　in　showing
itself　as　a　pure　negation　of　its　objective　form；　or　in　showing　that　it　is　fettered　to　no　determinate
existence；　that　it　is　not　bound　at　all