phenomenology of mind-第52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！


consist　in　an　anatomical　system。　The　actual　expression　of　the　whole；　and　the　externalization　of　its
moments；　are　really　found　only　as　a　process　and　a　movement；　running　throughout　the　various　parts
of　the　embodied　organism；　and　in　this　process　what　is　extracted　as　an　individual　system　and
fixated　so；　appears　essentially　as　a　fluid　moment。　So　that　the　reality　which　anatomy　finds　cannot　be
taken　for　its　real　being；　but　only　that　reality　as　a　process；　a　process　in　which　alone　even　the
anatomical　parts　have　a　significance。　

We　see；　then；　that　the　moments　of　the　〃inner〃　being　of　the　organism　taken　separately　by
themselves　are　not　capable　of　furnishing　aspects　of　a　law　of　being；　since　in　a　law　of　that　sort　they
are　predicated　of　an　objective　existence；　are　distinguished　from　one　another；　and　thus　each　aspect
would　not　be　able　to　be　equally　named　in　place　of　the　other。　Further；　we　see　that；　when　placed　on
one　side；　they　do　not　find　in　the　other　aspect　their　realization　in　a　fixed　system；　for　this　fixed　system
is　as　little　something　that　could　convey　truly　the　general　nature　of　organic　existence；　as　it　is　the
expression　of　those　moments　of　the　inner　life　of　the　organism。　The　essential　nature　of　what　is
organic；　since　this　is　inherently　something　universal；　lies　altogether　rather　in　having　its　moments
equally　universal　in　concrete　reality；　i。e。　in　having　them　as　permeating　processes；　and　not　in　giving　a
copy　of　the　universal　in　an　isolated　thing。　

In　this　manner　the　idea　of　a　law　in　the　case　of　organic　existence　slips　altogether　from　our　grasp。
The　law　wants　to　grasp　and　express　the　opposition　as　static　aspects；　and　to　attach　as　predicates
of　them　the　characteristic　which　is　really　their　relation　to　one　another。　The　inner；　to　which　falls　the
universality　appearing　in　the　process；　and　the　outer；　to　which　belong　the　parts　of　the　static
structure　of　the　organism；　were　to　constitute　the　corresponding　sides　of　the　law；　but　they　lose；　in
being　kept　asunder　in　this　way；　their　organic　significance。　And　at　the　bottom　of　the　idea　of　law　lies
just　this；　that　its　two　aspects　should　have　a　subsistence　each　on　its　own　account　indifferent　to　the
other；　and　the　relation　of　the　two　sides　should　be　shared　between　them；　thus　appearing　as　a
twofold　characteristic　corresponding　to　that　relation。　But　really　each　aspect　of　the　organism
consists　inherently　in　being　simple　universality；　wherein　all　determinations　are　dissolved；　and　in
being　the　process　of　this　resolution。　

If　we　quite　see　the　difference　between　this　way　of　framing　laws　and　previous　forms；　it　will　clear　up
its　nature　completely。　Turning　back　to　the　process　of　perceiving　and　that　of　understanding
（intelligence）；　which　reflects　itself　into　itself；　and　by　so　doing　determines　its　object；　we　see　that
understanding　does　not　there　have　before　itself　in　its　object　the　relation　of　these　abstract
determinations；　universal　and　individual；　essential　and　external；　on　the　contrary；　it　is　itself　the　actual
transition；　the　relational　process；　and　to　itself　this　transition　does　not　become　objective。　Here；　on
the　other　hand；　the　organic　unity；　i。e。　just　the　relation　of　those　opposites；　is　itself　the　object；　and
this　relation　is　a　pure　process　of　transition。　This　process　in　its　simplicity　is　directly　universality；　and
in　that　universality　opens　out　into　different　factors；　whose　relation　it　is　the　purpose　of　the　law　to
express；　the　moments　of　the　process　take　the　form　of　being　universal　objects　of　this　mode　of
consciousness；　and　the　law　runs；　〃the　outer　is　an　expression　of　the　inner〃。　Understanding　has　here
grasped　the　thought　of　the　law　itself；　whereas　formerly　it　merely　looked　for　laws　in　a　general　way；
and　their　moments　appeared　before　it　in　the　shape　of　a　definite　and　specific　content；　and　not　in　the
form　of　thoughts　of　laws。　

As　regards　content；　therefore；　such　laws　ought　not　to　have　place　in　this　connexion　which　merely
passively　accept　and　put　into　the　form　of　universality　purely　existential　distinctions；　but　such　laws
as　directly　maintain　in　these　distinctions　the　restless　activity　of　the　notion　as　well；　and　consequently
possess　at　the　same　time　necessity　in　the　relation　of　the　two　sides。　Yet；　precisely　because　that
object；　organic　unity；　directly　combines　the　endless　superseding；　or　the　absolute　negation　of；
existence　with　inactive　passive　existence；　and　because　the　moments　are　essentially　pure
transitionthere　are　thus　not　to　be　found　any　such　merely　existent　aspects　as　are　required　for　the
law。　

To　get　such　aspects；　intelligence　must　take　its　stand　on　the　other　moment　of　the　organic　relation；
viz。　on　the　fact　that　organic　existence　is　reflected　into　itself。　But　this　mode　of　being　is　so　completely
reflected　into　self　that　it　has　no　specific　character；　no　determinateness　of　its　own　as　against
something　else；　left　over。　The　immediate　sensuous　being　is　directly　one　with　the　determinate　quality
as　such；　and　hence　inherently　expresses　a　qualitative　distinction；　e。g。　blue　against　red；　acid　against
alkaloid；　etc。　But　the　organic　being　that　has　returned　into　itself　is　completely　indifferent　towards　an
other；　its　existence　is　simple　universality；　and　refuses　to　offer　observation　any　permanent　sense
distinctions；　or；　what　is　the　same　thing；　shows　its　essential　characteristic　to　be　merely　the　changing
flux　of　whatever　determinate　qualities　there　are。　Hence；　the　way　distinction　qua　actually　existing
expresses　itself　is　just　this；　that　it　is　an　indifferent　distinction；　i。e。　a　distinction　in　the　form　of
quantity。　In　this；　however；　the　notion　is　extinguished　and　necessity　disappears。　If　the　content；
however；　and　filling　of　this　indifferent　existence；　the　flux　and　interchange　of　sense　determinations
are　gathered　into　the　simplicity　of　an　organic　determination；　then　this　expresses　at　the　same　time
the　fact　that　the　content　does　not　have　that　determinateness　（the　determinateness　of　the　immediate
property　and　the　qualitative　feature　falls　solely　within　the　aspect　of　quantity；　as　we　saw　above。　

Although　the　objective　element；　apprehended　in　the　form　of　a　determinate　character　of　organic
existence；　has　thus　the　notion　inherent　in　it；　and　thereby　is　distinguished　from　the　object　offered　to
understanding；　which　in　apprehending　the　content　of　its　laws　proceeds　in　a　purely　perceptive
manner；　yet　apprehension　in　the　former　case　falls　back　entirely　into　the　principle　and　manner　of
mere　percipient　understanding；　for　the　reason　that　the　object　apprehended　is　used　to　constitute
moments　of　a　law。　For　by　this　means　what　is　apprehended　receives　and　keeps　the　character　of　a
fixed　determinate　quality；　the　form　of　an　immediate　property　or　a　passive　phenomenon；　it　is；
further；　subsumed　under　the　aspect　of　quantity；　and　the　nature　of　the　notion　is　suppressed。　

The　exchange　of　a　merely　perceived　object　for　one　reflected　into　itself；　of　a　mere　sense　character
for　an　organic；　thus　loses　once　more　its　value；　and　does　so　by　the　fact　that　understanding　has　not
yet　cancelled　the　process　of　framing　laws。　

If　we　compare　what　we　find　as　regards　this　exchange　in　the　case　of　a　few　examples；　we　see；　it
may　be；　something　that　perception　takes　for　an　animal　with　strong　muscles　characterized　as　an
animal　organism　of　high　irritability〃；　or；　what　perception　takes　to　be　a　condition　of　great　weakness；
characterized　as　a　〃condition　of　high　sensibility〃；　or；　if　we　prefer　it；　as　an　abnormal　affection〃；　and；
moreover；　a　raising　of　it　to　a　〃higher　power…expressions　which　translate　sensuous　facts　into
Teutonized　Latin；　instead　of　into　terms　of　the　notion。　That　an　animal　has　strong　muscles　may　also
be　expressed　by　understanding　in　the　form　that　the　animal　〃possesses　a　great　muscular
force〃great　weakness　meaning　similarly　〃a　slight　force〃。　Characterization　in　terms　of　irritability
has　this　advantage　over　determination　by　reference　to　〃force〃；　that　the　latter　expresses
indeterminate；　the　former　determinate　reflection　into　self；　for　the　peculiar　force　characteristic　of
muscles　is　just　irritability；　and　irritability　is　also　a　preferable　determination　to　〃strong　muscles〃；　in
that；　as　in　the　case　of　force；　reflexion　into　self　is　at　once　implied　it；　it。　In　the　same　way　〃weakness〃；
or　〃slight　force〃；　organic　passivity；　is　expressed　in　a　determinate　manner　by　sensibility。　But　when
this　sensibility　is　so　taken　by　itself　and　fixed；　and　the　element　of　quality　is　in　addition　bound　up　with
it；　and　qua　greater　or　less　sensibility　is　opposed　to　a　greater　or　less　irritability；　each　is　reduced
entirely　to　the　level　of　sense；　and　degraded　to　the　ordinary　form　of　a　sense　property；　their　principle
of　relation　is　not　the　notion；　but；　on　the　contrary；　it　is　the　category　of　quantity　into　which　the
opposition　is　now　cast；　thus　becoming　a　distinction　not　constituted　by　thought。　While　in　this　way
the　indeterminate　nature　of　the　expressions；　〃force〃；　〃strength〃；　〃weakness〃；　would　indeed　be　got
rid　of；　there　now　arises　the　equally　futile　and　indeterminate　process　of　dealing　with　the　oppositions
of　a　higher　and　lower　degree　of　sensibility　and　irritability；　as　they　increase　and　decrease　relatively
to　one　another。　The　greater　or　less　sensibility　or　irritability　is　no　less　a　sensuous　phenomenon；
grasped　and　expressed　without　any　reference　to　thought；　than　strength　and　weakness　are　sense
determinations　not　constituted　by　thought。　The　notion　has　not　taken　the　place　of　those
non…conceptual　expressions；　instead；　strength　and　weakness　have　been　given　a　filling　by　a
characteristic　which；　taken　by　itself　alone；　rests　on　the　notion；　and　has　the　notion　as　its　content；　but
loses　entirely　this　origin　and　character。　

Owing　to　the　form　of　simplicity　and　immediacy；　then；　in　which　this　content　is　made　an　element　of　a
law；　and　through　the　element　of　quantity；　which　constitutes　the　principle　of　distinction　for　such
determinations；　the　essential　nature；　which　originally　is　a　notion　and　is　put　forward　as　such；　retains
the　character　of　sense　perception；　and　remains　as　far　removed　from　knowledge　（Erkennen）　as
when　characterized　in　terms　of　strength　or　weakness　of　force；　or　through　immediate　sense
properties。　

There　is　still　left　to　consider　what　the　outer　side　of　the　organic　being　is　when　taken　by　itself　alone；
a