phenomenology of mind-第66部分

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into　this　thinghood　self…existence　（Fürsichseyn）　and　mediation。　It　comes　on　the　scene　here；
therefore；　in　the　form　of　a　circular　process；　whose　content　is　the　developed　pure　relation　of　the
simple　essential　elements。　The　actualization　attained　in　the　case　of　this　individuality　consists；
therefore；　in　nothing　else　than　its　having　turned　out　this　cycle　of　abstractions　from　the　restricted
confines　of　simple　self…consciousness；　and　put　them　into　the　sphere　and　condition　of　〃being　for
consciousness〃　existence；　where　they　appear　spread　out　in　detail　as　distinct　objects。

The　sort　of　object；　then；　that　self…consciousness　in　its　pleasurable　enjoyment　takes　to　be　its　true
reality；　is　the　detailed　expansion　of　those　bare　essential　elements　of　pure　unity；　of　pure　difference；
and　of　their　relation。　Further　than　this　the　object；　which　individuality　experiences　as　its　true　nature；
has　no　content。　It　is　what　is　called　Necessity。　For　Necessity；　Fate；　or　the　like；　is　just　that　about
which　we　are　unable　to　say　what　it　is　doing；　what　its　definite　laws　and　its　positive　content　actually
are；　because　it　is　the　absolute　pure　notion　itself；　viewed　as　being；　relation　bare　and　simple；　but
imperturbable；　irresistible；　and　immovable；　whose　work　is　merely　the　nothingness　of　individual
existence。　It　is　this　firm　unbending　connexion；　because　that　which　is　connected　consists　in　pure
essentialities　or　empty　abstractions。　Unity；　Difference；　and　Relation　are　categories；　each　of　which
is　nothing；　as　it　stands　by　itself；　but　only　in　its　relation　to　its　opposite；　and　they　therefore　cannot
come　apart　from　one　another。　They　are　by　their　own　notion　related　to　each　other；　for　they　are　the
pure　notions　themselves；　and　this　absolute　relation　and　abstract　process　constitute　Necessity。　The
merely　particular　individuality；　which　has　in　the　first　instance　only　the　pure　notion　of　reason　for　its
content；　instead　of　having　escaped　from　dead　theory　and　plunged　into　actual　life；　has　thus　only
precipitated　itself　into　consciousness　of　its　own　lifelessness；　and　enjoys　itself　merely　as　naked　and
alien　necessity；　lifeless　actuality。

The　transition　takes　the　place　from　the　form　of　oneness　to　that　of　universality；　from　oneabsolute
abstraction　into　the　other；　it　proceeds　from　that　purpose　of　pure　explicit　existence…for…self；　which
has　cast　off　fellowship　and　communion　with　others；　into　the　sheer　oppositei。e。　into　equally
abstract　implicit　immanent　existenceinto　mere　being…in…itself。　This　appears　consequently　in　such
form　that　the　individual　is　simply　reduced　to　naught；　and　the　utter　atomicity　of　separate　individual
existence　is　pulverized　on　the　equally　hard　but　continuous　actuality。

Since　it　is　qua　consciousness　the　unity　of　itself　and　its　opposite；　this　transition　is　still　a　fact　for　it。　Its
purpose；　and　its　realization　as　well　as　the　contradiction　of　what　constituted　for　it　its　essential
nature；　and　what　inherently　that　nature　isall　this　it　is　consciously　aware　of。　It　learns　the　double
meaning　which　lies　in　what　it　did；　when　it　sought　to　〃take〃　and　possess　its　life：　it　〃took〃　life；　but
thereby　rather　laid　hold　on　death。

This　transition　of　its　living　being　into　lifeless　necessity　appears　to　it　therefore　a　perversion　which　is
mediated　by　no　agency　at　all。　The　mediating　factor　would　have　to　be　that　in　which　both　sides
would　be　one；　where　consciousness　thus　knew　the　one　moment　in　the　other；　found　its　purpose　and
action　in　Fate；　and　its　fate　in　its　purpose　and　action；　saw　its　own　true　nature　in　this　Necessity。　But；
for　consciousness　the　meaning　of　this　unity　here　is　just　pleasure　itself；　or　simple　particular　feeling；
and　the　transition　from　the　moment　of　this　its　purpose　into　the　moment　of　its　true　nature　is　for　it　a
mere　leap　into　the　opposite。　For　these　moments　are　not　contained　and　combined　in　feeling；　but
only　in　the　bare　pure　self；　which　is　a　universal　or　thought。　Consciousness；　therefore；　through　the
experience　in　which　its　truth　ought　to　have　come　to　light；　has　instead　become　to　itself　a　dark　riddle；
the　consequences　of　its　deeds　are　to　it　not　really　its　own　deeds。　What　happens　to　it　is　found　to　be
not　the　experience　of　what　it　inherently　is；　the　transition　is　not　a　mere　alteration　in　form　of　the　same
content　and　essential　nature；　presented　now　as　content　and　true　reality　of　consciousness；　thereafter
as　object　or　intuitively　perceived　essence　of　itself。　The　abstract　necessity　thus　gets　the　significance
of　the　merely　negative　uncomprehended　power　of　universality；　on　which　individuality　is　broken　in
pieces。

The　appearance　of　this　mode　of　self…consciousness　goes　as　far　as　this　stage。　The　last　moment　of
the　existence　of　this　mode　is　the　thought　of　its　loss　and　annihilation　in　necessity；　or　the　thought　of
itself　as　a　being　（Wesen）　entirely　alien　to　itself。　Self…consciousness　in　itself；　however；　has　survived
this　loss；　for　this　necessity　or　pure　universality　is　its　own　proper　nature　（Wesen）。　This　reflexion　of
consciousness　into　self；　the　knowledge　that　necessity　is　itself；　is　a　new　mode　or　attitude　of
consciousness。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Faust　（adapted）。

2。　Cp。　Spenser's　Faerie　Queene；　Bk。　2：　Canto　12；　54。　




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　　　　The　Law　of　the　Heart；　&　the　Frenzy　of
　　　　　　　　　　　　　　　　　　　　　　　　　　　Self…Conceit

NECESSITY　is　for　this　new　mode　of　consciousness　what　in　truth　self…consciousness　finds
necessity　in　its　own　case　to　be。　In　its　new　attitude　self…consciousness　regards　itself　as　the
necessary　element。　It　knows　that　it　has　the　universal；　the　law；　immediately　within　itself；　a　law
which；　because　of　this　characteristic　of　being　immediately　within　consciousness　as　it　is　for　itself；　is
called　the　Law　of　the　Heart。　This　mode　or　attitude　of　consciousness　is　for　itself；　qua　individual；
essential　reality　as　the　former　mode　similarly　was；　but　in　the　present　case　it　is　richer　by　the
characteristic　that　this　self…existence　is　taken　as　necessary　or　universal。

The　law；　therefore；　which　is　primarily　the　law　proper　of　self…consciousness；　or　a　〃heart〃　which
however　has　in　it　a　law；　is　the　purpose　which　the　self　proceeds　to　realize。　It　remains　to　be　seen
whether　its　realization　corresponds　to　its　notion；　and　whether　it　will　therein　come　to　find　this　its　law
to　be　the　essential　ultimate　fact。

Opposed　to　this　〃heart〃　stands　a　reality。　For　in　the　〃heart〃　the　law　is　in　the　first　place　merely　for
itself；　it　is　not　yet　actualized；　and　thus；　too；　is　something　other　than　what　the　notion　is。　This　other　is
thereby　characterized　as　a　reality　which　is　the　antithesis　of　what　is　to　be　realized；　and　consequently
is　the　contradiction　of　the　law　and　the　individual。　This　reality　is　thus　on　the　one　hand　a　law　by
which　the　particular　individuality　is　crushed　and　oppressed；　a　violent　ordinance　of　the　world　which
contradicts　the　law　of　the　heart；　and；　on　the　other　hand；　a　humanity　suffering　under　that
ordinancea　humanity　which　does　not　follow　the　law　of　tile　heart；　but　is　subjected　to　an　alien
necessity。

'This　reality；　appearing　in　opposition　to　the　present　mode　of　consciousness　is；　as　is　evident；　nothing
but　the　foregoing　diremption　of　individuality　and　its　truth；　a　relation　of　gruesome　necessity；　under
which　the　former　is　crushed。　We；　who　trace　the　process；　see　the　preceding　movement；　therefore；
as　in　opposition　to　the　new　form；　because　the　latter　has　essentially　arisen　from　it；　and　the　moment
whence　the　new　form　comes　is　necessary　for　it。　The　new　mode；　however；　looks　on　that　moment
as　something　simply　met　with；　since　it　has　no　consciousness　of　its　origin；　and　takes　its　real　essence
to　consist　rather　in　being　independent；　in　being　for　itself；　or　negatively　disposed　toward　this
positive；　implicit；　immanent　content。

The　aim　and　object　of　this　individuality　is　thus　to　cancel　and　transcend　this　necessity　which
contradicts　the　law　of　the　heart；　as　also　to　do　away　with　the　suffering　thereby　arising。　There　is　in
consequence　no　longer　here　the　frivolity　of　the　former　mode；　which　merely　wanted　private　and
particular　pleasure；　it　is　the　earnestness　of　a　high　purpose；　which　seeks　its　pleasure　in　displaying
the　m　excellence　of　its　own　true　nature；　and　in　bringing　about　the　welfare　of　mankind。　What　it
realizes　is　itself　the　law；　and　its　pleasure　is　at　the　same　time　universal；　a　pleasure　which　all　hearts
feel。　To　it　both　are　inseparable；　its　pleasure　is　what　conforms　to　the　law　and　the　realization　of　the
law　of　all　mankind　affords　it　its　particular　pleasure。　For　within　its　own　self　individuality　and
necessity　are　immediately　and　directly　one；　the　law　is　a　law　of　the　heart。　Individuality　is　not　yet
removed　from　its　place；　and　the　unity　of　both　has　not　been　brought　about　by　means　of　the
development　of　individuality；　has　not　yet　been　established　by　discipline。　The　realization　of　the
immediate　undisciplined　nature　passes　for　a　display　of　excellence　and　for　bringing　about　the
well…being　of　mankind。

The　law；　again；　which　is　opposed　to　the　law　of　the　heart　is　divided　from　the　heart；　and　exists　on　its
own　account。　Mankind；　which　is　bound　to　it；　does　not　live　in　the　blissful　unity　of　the　law　with　the
heart；　but　either　lives　in　dismal　separation　and　suffering；　or　at　least　in　deprivation　of　the　enjoyment
of　itself　in　obeying　the　law；　and　without　the　consciousness　of　its　own　excellence　in　overstepping　it。
Because　that　all…dominating　divine　and　human　ordinance　is　divided　from　the　heart　it　is　regarded　by
the　latter　as　a　delusion；　which　ought　to　lose　what　it　still　possesses；　namely；　power　and　actuality。　It
may；　indeed；　in　its　content　agree　by　chance　with　the　law　of　the　heart；　and　then　the　latter　can
acquiesce　in　it。　But；　for　the　heart；　it　is　not　the　bare　conformity　to　law　as　such　which　constitutes　the
essential　fact　（Wesen）；　but　the　consciousness　of　itself　which　the　〃heart〃　thereby　obtains；　the　fact
that　it　has　therein　found　self…satisfaction。　Where　the　content　of　universal　necessity；　however；　does
not　agree　with　the　heart；　necessity　is；　as　regards　its　content　also；　nothing　in　itself；　and　must　give
way　before　the　law　of　the　heart。

The　individual；　then；　fulfils；　carries　out　the　law　of　his　heart。　This　law　becomes　a　universal
ordinance；　and　pleasure　becomes　a　reality　which；　as　it　stand；　conforms　to　law。　But　in　this
real