phenomenology of mind-第55部分
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taking into account its entire existence developed in the plurality of its properties： it is now the
universal individual which is not merely to be looked on as free from every articulation of the
genus； but also as the power controlling the genus。 The genus disperses into species in terms of the
universal characteristic of number； or again it may adopt as its principle of division particular
characteristics of its existence like figure； colour； etc。 While quietly prosecuting this aim； the genus
meets with violence at the hands of the universal individual； the earth； （5） which in the role of
universal negativity establishes the distinctions as they exist within itself；the nature of which；
owing to the substance they belong to； is different from the nature of those of the genus；and
makes good these distinctions as against the process of generic systematization。 This action on the
part of the genus comes to be quite a restricted business； which it can only carry on inside those
mighty elements； and which is left with gaps and arrested and interrupted at all points through their
unbridled violence。
It follows from all this that in the embodied； organic existence observation can only meet with
reason in the sense of life in general； which； however； in its differentiating process involves really
no rational sequence and organization； and is not an immanently grounded system of shapes and
forms。 If in the logical process of the moments involved in organic embodiment the mediating term；
which contains the species and its realization in the form of a single individuality； had within it the
two extremes of inner universality and universal individuality； then this middle term would have； in
the movement of its reality； the expression and the nature of universality； and would be
self…systematizing development。 It is thus that consciousness takes as the middle term between
universal spirit and its individuation or sense…consciousness； the system of shapes assumed by
consciousness； as an orderly self…constituted whole of the life of spirit； the system of forms of
conscious life which is dealt with in this treatise； and which finds its objective existential expression
as the history of the world。 But organic nature has no history； it drops from its
universal；life；immediately into the individuation of existence； and the moments of simple
determinateness and individual living activity which are united in this realization； bring about the
process of change merely as a contingent movement； wherein each plays its own part and the
whole is preserved。 But the energy thus exerted is restricted； so far as itself is concerned； merely
to its own fixed centre； because the whole is not present in it； and the whole is not there because
the whole is not as such here for itself。
Besides the fact； then； that reason in observing organic nature only comes to see itself as universal
life in general； it comes to see the development and realization of this life merely by way of systems
distinguished quite generally； in the determination of which the essential reality lies not in the
organic as such； but in the universal individual ＇the earth＇； and among these distinctions of earth ＇it
comes to see that development and realization＇ in the form of sequences which the genus attempts
to establish。
Since； then； in its realization； the universality found in organic life lets itself drop directly into the
extreme of individuation； without any true self…referring process of mediation； the thing before the
observing mind is merely a would…be 〃meaning〃； and if reason can take an idle interest to observe
what is thus 〃meant〃 here； it is confined to describing and recording nature's meanings〃 and
incidental suggestions。 This irrational freedom of 〃fancying〃 doubtless will proffer on all sides
beginnings of laws； traces of necessity； allusions to order and sequence； ingenious and specious
relations of all kinds。 But in relating the organic to the different facts of the inorganic； elements；
zones； climates； so far as regards law and necessary connexion； observation never gets further
than the idea of a 〃great influence〃。 So； too； on the other side； where individuality has not the
significance of the earth； but of the oneness immanent in organic life； and where this； in immediate
unity with the universal； no doubt constitutes the genus； whose simple unity however； is just for that
reason determined merely as a number and hence lets go the qualitative appearance；here
observation cannot get further than to make clever remarks； bringing out interesting points in
connexion； a friendly condescension to the notion。 But clever remarks do not amount to a
knowledge of necessity； interesting points of connexion stop short at being simply of interest； while
the interest is still nothing but fanciful 〃opinion〃 about the rational； and the friendliness of the
individual in making allusion to a notion is a childlike friendliness； which is childish if； as it stands； it
is to be or wants to be worth anything。
1。 Directed again Kant and Fichte。
2。 A term employed by a chemist； Winterl； at the beginning of the nineteenth century to denote
combinations intermediate in character between physical mixtures and chemical combinastions。 In
synsomates the bodies undergo in the product； e。g。 a change of colour； specific density； and even
weight； these changes do not take place in mere physical mixtures； and yet they do not constitute
chemical combination。 Examples of synsomates are the blending of water and alcohol； and
amalgrans of minerals。
3。 Heat； e。g。 is a 〃mode of motion〃； a form of 〃energy〃。
4。 Cp。 With the above； the oscillation between the mechanical and teleological conception of 〃law〃
in theoretical biology。
5。 Cp。 Logik； W。 W。； V。 p。 153： 〃The earth as a concrete whole is at once a universal nature or
genus as well as an individual。〃 Cp。 Also Naturphilosophie； §§ 337； 338。
b
Observation Self Consciousness in its Pure Form and
in its Relation to External Reality —
Logical and Psychological Laws
Observation of nature finds the notion realized in inorganic nature； laws； whose moments are things
which at the same time are in the position of abstractions。 But this notion is not a simplicity
reflected into self。 The life of organic nature； on the other hand； is only this self…reflected simplicity。
The opposition within itself； in the sense of the opposition of universal and individual； does not
make its appearance in the essential nature of this life itself with one factor apart from the other。 Its
essential nature is not the genus； self…sundered and self…moved in its undifferentiated element； and
remaining at the same time for itself undifferentiated in its opposition。 Observation finds this free
notion； whose universality has just as absolutely within it developed individuality； only in the notion
which itself exists as notion； i。e。 in self…consciousness。
1。 Laws of Thought
When observation now turns in upon itself and directs itself on the notion which is real qua free
notion； it finds； to begin with； the Laws of Thought。 This kind of individuality； which thought is in
itself； is the abstract movement of the negative； a movement entirely introverted into simplicity； and
the laws are outside reality。
To say 〃they have no reality〃 means in general nothing else than that they are without any truth。
And in fact they do not claim to be entire truth； but still formal truth。 But what is purely formal
without reality is an ens intellectus； or empty abstraction without the internal diremption which
would be nothing else but the content。
On the other hand； however； since they are laws of pure thought； while the latter is the inherently
universal； and thus a kind of knowledge； which immediately contains being and therein all reality；
these laws are absolute notions； and axe in one and the same sense the essential principles of form
as well as of things。 Since self…directing； self…moving universality is the simple notion in a state of
diremption； this notion has in this manner a content in itself； and one which is all content except
sensuous； not a being of sense。 It is a content； which is neither in contradiction with the form nor at
all separated from it； rather it is essentially the form itself； for the latter is nothing but the universal
dividing itself into its pure moments。
In the way in which this form or content； however； comes before observation qua observation； it
gets the character of a content that is found； given； i。e。 one which merely is。 It becomes a passively
existing basis of relations； a multitude of detached necessities； which as a definitely fixed content
are to have truth just as they stand with their specific characteristic； and thus； in point of fact； are
withdrawn from the form。
This absolute truth of fixed characteristics； or of a plurality of different laws； contradicts； however；
the unity of self…consciousness； contradicts the unity of thought and form in general。 What is
declared to be a fixed and inherently constant law can be merely a moment of the self…referring；
self…reflecting unity； can come on the scene merely as a vanishing element。 When extricated；
however； by the process of considering them； from the movement imposing this continuous
connexion； and when set out individually and separately； it is not content that they lack； for they
have a specific content； they lack rather form； which is their essential nature。 In point of fact it is
not for the reason that they are to be merely formal and are not to have any content； that these
laws are not the truth of thought； it is rather for the opposite reason。 It is because in their
specificity； i。e。 just as a content with the form removed； they want to pass for something absolute。
In their true nature； as vanishing moments in the unity of thought； they would have to be taken as
knowledge or as thinking process； but not as laws of knowledge。 Observing； however； neither is
nor knows that knowledge itself； observation converts its nature into the shape of an objective
being； i。e。 appreh
