phenomenology of mind-第50部分

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of　its　operation；　this　purposive　activity　as　such　would　not　belong　to　organic　beings。　That　single
activity；　which　is　merely　a　means；　comes；　owing　to　its　individual　form；　to　be　determined　by　an
entirely　individual　or　contingent　necessity。　What　an　organic　being　does　for　the　preservation　of　itself
as　an　individual；　or　of　itself　qua　genus；　is；　therefore；　quite　lawless　as　regards　this　immediate
content：　for　notion　and　universal　fall　outside　it。　Its　activity　would　accordingly　be　empty　functioning
without　any　content　in　it；　it　would　not　even　be　the　functioning　of　a　machine；　for　this　has　a　purpose
and　its　activity　in　consequence　a　definite　content。　If　it　were　deserted　in　this　way　by　the　universal；　it
would　be　an　activity　of　a　mere　being　qua　being；　i。e。　would　be　an　activity　like　that　of　an　acid　or　a
base；　not　forthwith　reflected　into　itself…a　function　which　could　not　be　cut　off　from　its　immediate
existence；　nor　give　up　this　existence　（which　gets　lost　in　the　relation　to　its　opposite）；　but　could
preserve　itself。　The　kind　of　being　whose　functioning　is　here　under　consideration　is；　however；　set
down　as　a　thing　preserving　itself　in　its　relation　to　its　opposite。　The　activity　as　such　is　nothing　but　the
bare　insubstantial　form　of　its　independent　existence　on　its　own　account；　and　the　purpose　of　the
activity；　its　substancessubstance；　which　is　not　simply　a　determinate　being；　but　the　universal…does
not　fall　outside　the　activity。　It　is　an　activity　reverting　into　itself　by　its　own　nature；　and　is　not　turned
back　into　itself　by　any　alien；　external　agency。　

This　union　of　universality　and　activity；　however；　is　not　a　matter　for　this　attitude　of　observation；
because　that　unity　is　essentially　the　inner　movement　of　what　is　organic；　and　can　only　be
apprehended　conceptually。　Observation；　however；　seeks　the　moments　in　the　form　of　existence
and　duration；　and　because　the　organic　whole　consists　essentially　in　not　containing　the　moments　in
that　form；　and　in　not　letting　them　be　found　within　it　in　that　way；　this　observing　consciousness；　by　its
way　of　looking　at　the　matter；　transforms　the　opposition　into　one　which　conforms　and　is　adapted　to
its　own　point　of　view。　

An　organism　comes　before　the　observing　consciousness　in　this　manner　as　a　relation　of　two　fixed
and　existing　momentsas　a　relation　of　elements　in　an　opposition；　whose　two　factors　seem　in　one
respect　really　given　in　observation；　while　in　another　respect；　as　regards　their　content；　they　express
the　opposition　of　the　organic　concept　of　purpose　and　actual　reality。　But　because　the　notion　as　such
is　there　effaced；　this　takes　place　in　an　obscure　and　superficial　way；　where　thought　sinks　to　the　level
of　mere　ideal　presentation。　Thus　we　see　the　notion　taken　much　in　the　sense　of　what　is　inner；　reality
in　the　sense　of　what　is　outer；　and　their　relation　gives　rise　to　the　law　that　〃the　outer　is　the　expression
of　the　inner〃。　

Let　us　consider　more　closely　this　inner　with　its　opposite　and　their　relation　to　one　another。　In　the
first　place　we　find　that　the　two　factors　of　the　law　no　longer　have　such　an　import　as　we　found　in　the
case　of　previous　laws；　where　the　elements　appeared　as　independent　things；　each　being　a　particular
body；　nor；　again；　in　the　second　place；　do　we　find　that　the　universal　is　to　have　its　existence
somewhere　else　outside　what　actually　is。　On　the　contrary；　the　organic　being　is；　in　undivided
oneness　and　as　a　whole；　the　fundamental　fact；　it　is　the　content　of　inner　and　outer；　and　is　the　same
for　both。　The　opposition　is　on　that　account　of　a　purely　formal　character；　its　real　sides　have　the
same　ultimate　principle　inherently　constituting　them　what　they　are。　At　the　same　time；　however；
since　inner　and　outer　are　also　opposite　realities　and　each　is　a　distinct　being　for　observation；　they
each　seem　to　observation　to　have　a　peculiar　content　of　their　own。　This　peculiar　content；　since　it
consists　of　the　same　substance；　or　the　same　organic　unity；　can；　however；　in　point　of　fact；　be　only　a
different　form　of　that　unity；　of　that　substance；　and　this　is　indicated　by　observation　when　it　says　that
the　outer　is　merely　the　expression　of　the　inner。　

We　have　seen　in　the　case　of　the　concept　of　purpose　the　same　characteristic　features　of　the
relation；　viz。　the　indifferent　independence　of　the　diverse　factors；　and　their　unity　in　that
independence；　a　unity　in　which　they　disappear。　

We　have　now　to　see　what　shape　and　embodiment　inner　and　outer　assume　in　actually　existing。　The
inner　as　such　must　have　an　outer　being　and　an　embodiment；　just　as　much　as　the　outer　as　such；　for
the　inner　is　an　object；　or　is　affirmed　as　being；　and　as　present　for　observation　to　deal　with。　

The　organic　substance　qua　inner　is　the　Soul　simply；　the　pure　notion　of　purpose　or　the　universal
which　in　dividing　into　its　discrete　elements　remains　all　the　same　a　universal　fluent　continuity；　and
hence　in　its　being　appears　as　activity　or　the　movement　of　vanishing　reality；　while；　on　the　other
hand；　the　outer；　opposed　to　that　existing　inner；　subsists　in　the　passive　being　of　the　organic。　The
law；　as　the　relation　of　that　inner　to　this　outer；　consequently　expresses　it　content；　now　by　setting
forth　universal　moments；　or　simple　essential　elements；　and　again　by　setting　forth　the　realized
essential　nature　or　the　form　and　shape　actually　assumed。　Those　first　simple　organic　properties；　to
call　them　so；　are　Sensibility；　Irritability；　and　Reproduction。　These　properties；　at　least　the　two　first；
seem　indeed　to　refer　not　to　any　and　every　organism；　but　merely　to　the　animal　organism。　Moreover；
the　vegetable　level　of　organic　life　expresses　in　point　of　fact　only　the　bare　and　simple　notion　of　an
organism；　which　does　not　develop　and　evolve　its　moments。　Hence　in　regard　to　those　moments；　so
far　as　observation　has　to　take　account　of　them；　we　must　confine　ourselves　t　the　organism　which
presents　them　existing　in　developed　form。　

As　to　these　moments；　then；　they　are　directly　derived　from　the　notion　of　self…purpose；　of　a　being
whose　end　is　its　own　self。　For　Sensibility　expresses　in　general　the　simple　notion　of　organic
reflexion　into　itself；　or　the　universal　continuity　of　this　notion。　Irritability；　again；　expresses　organic
elasticity；　the　capacity　to　exercise　the　function　of　reacting　simultaneously　with　self…reflexion；　and
expresses；　in　contrast　to　the　previous　state　of　being　passively　and　inertly　within　itself；　the　condition
of　being　explicitly　actualized…a　realization；　where　that　abstract　existence　for　its　own　sake　is　an
existence　for　something　else。　Reproduction；　however；　is　the　operation　of　this　entire　self…reflected
organism；　its　activity　as　having　its　purpose　in　itself；　its　activity　qua　genus；　wherein　the　individual
repels　itself　from　itself；　where　in　procreating　it　repeats　either　the　organic　parts　or　the　whole
individual。　Reproduction；　taken　in　the　sense　of　self…preservation　in　general；　expresses　the　formal
principle　or　conception　of　the　organic；　or　the　fact　of　Sensibility；　but　it　is；　properly　speaking；　the
realized　notion　of　organic　existence；　or　the　whole；　which　either　qua　individual　returns　into　itself
through　the　process　of　producing　individual　parts　of　itself；　or　qua　genus　does　so　through　the
production　of　distinct　individuals。　

The　other　significance　of　these　organic　elements；　viz。　as　outer；　is　their　embodiment　in　a　given
shape；　here　they　assume　the　form　of　actual　but　at　the　same　time　universal　parts；　or　appear　as
organic　systems。　Sensibility　is　embodied　in　the　form；　for　instance；　of　a　nervous　system；　irritability；
of　a　muscular　system；　reproduction；　of　an　intestinal　system　for　the　preservation　of　the　individual
and　the　species。　

Laws　peculiar　to　organic　life；　accordingly；　concern　a　relation　of　the　organic　moments；　taking
account　of　their　twofold　significanceviz。　of　being　in　one　respect　a　part　of　definite　organic
formation　or　embodiment；　and　in　another　respect　a　continuous　universal　element　of　a　determinate
kind；　running　through　all　those　systems。　Thus　in　giving　expression　to　a　law　of　that　sort；　a　specific
kind　of　sensibility；　e。g。　would　find；　qua　moment　of　the　whole　organism；　its　expression　in　a
determinately　formed　nervous　system；　or　it　would　also　be　connected　with　a　determinate
reproduction　of　the　organic　parts　of　the　individual　or　with　the　propagation　of　the　whole；　and　so　on。
Both　aspects　of　such　a　law　can　be　observed。　The　external　is　in　its　very　conception　being　for
another；　sensibility；　e。g。　finds　its　immediately　realized　form　in　the　sensitive　system；　and；　qua
universal　property；　it　is　in　its　outer　expressions　an　objective　fact　as　well。　The　aspect　which　is　called
〃inner〃　has　its　own　outer〃　aspect；　which　is　distinct　from　what　is　in　general　called　the　outer。　

Both　the　aspects　of　an　organic　law　would　thus　certainly　be　open　to　observation；　but　not　the　laws
of　their　relation。　And　observation　is　inadequate　to　perceive　these　laws；　not　because；　qua
observation；　it　is　too　short…sighted；　i。e。　not　because；　instead　of　proceeding　empirically；　we　ought　to
start　from　the　〃Idea〃for　such　laws；　if　they　were　something　real　must；　as　a　matter　of　fact；　be
actual；　and　must　thus　be　observable；　it　is　rather　because　the　thought　of　laws　of　this　sort　proves　to
have　no　truth　at　all。　

The　relation　assumed　the　role　of　a　law　in　the　case　where　the　universal　organic　property　had
formed　itself　in　an　organic　system　into　a　thing　and　there　found　its　own　embodied　image　and　copy；
so　that　both　were　the　same　reality；　present；　in　the　one　case；　as　universal　moment；　in　the　other；　as
thing。　But　besides；　the　inner　aspect　is　also　by　itself　a　relation　of　several　aspects；　and　hence　to　begin
with　there　is　presented　the　idea　of　a　law　as　a　relation　of　the　universal　organic　activities　or
properties　to　one　another。　Whether　such　a　law　is　possible　has　to　be　decided　from　the　nature　of
such　a　property。　Such　a　property；　however；　being　universal　and　of　a　fluid　nature；　is；　on　the　one
hand；　not　something　restricted　like　a　thing；　keeping　itself　within　the　distinction　of　a　definite　mode　of
existence；　which　is　to　constitute　its　shape　and　form：　sensibility　goes　beyond　the　nervous　system
and　pervades　all　the　other　systems　of　the　organism。　On　the　other　hand；　such　a　property　is　a
universal　moment；　which　is　essentially　undivided；　and　inseparable　from　reactio