phenomenology of mind-第67部分

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ordinance；　and　pleasure　becomes　a　reality　which；　as　it　stand；　conforms　to　law。　But　in　this
realization；　the　law　has；　in　point　of　fact；　escaped　the　individual；　and　thus　there　arises　immediately
only　that　relation　which　ought　to　be　cancelled。　The　law　of　the　heart　ceases　through　its　very
realization　to　be　a　law　of　the　heart。　For　it　thereby　takes　on　the　form　of　actually　〃being〃；　and　is　now
universal　power；　which　holds　this　particular　〃heart〃　to　be　a　matter　of　indifference；　so　that　the
individual；　in　establishing　his　own　ordinance；　no　longer　finds　it　to　be　his　own。　By　realizing　his　law
be　consequently　brings　about；　not　his　law；　butsince　the　realization　is　inherently　and　implicitly　his
own；　but　explicitly　alien　and　externalmerely　this：　he　gets　involved　and　entangled　in　the　actual
ordinance；　and；　indeed；　entangled　in　it；　not　merely　as　something　alien　to　himself　but　as　a　hostile；
overpowering　dominion。　By　his　act　he　takes　his　place　in；　or　rather　as；　the　general　element　of
existent　actuality；　and　his　act　is；　even　in　his　own　regard；　intended　to　have　the　value　of　a　universal
ordinance。　But　thereby　be　has　let　himself　get　detached　from　his　own　self；　qua　universality　be　lives；
grows　on　his　own　account；　and　purifies　himself　of　individuality。　The　individual　who　will　only
recognize　universality；　in　the　form　of　his　own　immediate　self…subsistence　（Fürsichseyn）　does　not；
therefore；　recognize　himself　in　this　liberated　and　independent　universality；　while　all　the　same　he
belongs　to　it；　because　the　latter　is　his　doing。　This　doing　thus　has　the　reverse　significance；　it
contradicts　the　universal　ordinance。　For　the　individual's　act　is　intended　to　be　that　of　his　individual
heart；　and　not　independent　universal　reality；　and　at　the　same　time　he　has；　in　fact；　recognized　and
acknowledged　this　latter；　for　the　act　has　the　import　of　setting　up　his　essential　nature　as　free　and
independent　reality；　that　is　to　say；　of　recognizing　reality　to　be　his　own　essential　being。

The　individual　has；　by　the　very　principle　of　his　action；　determined　the　more　special　manner　in
which　actual　universality；　to　which　he　has　leagued　himself；　gets　turned　against　him。　His　act；　qua
actuality；　belongs　to　the　universal；　its　content；　however；　is　his　own　individuality；　which　wants　to
preserve　itself　as　this　particular　individuality　in　opposition　to　universality。　It　is　not　any　specific　law
whose　establishment　is　in　question；　on　the　contrary；　the　immediate　unity　of　the　individual　heart　with
universality　is　the　idea…raised　to　the　dignity　of　a　law　and　claiming　to　be　validthat　every　heart　must
recognize　its　own　self　in　what　is　universal　law。　But　only　the　heart　of　this　individual　has　established
its　reality　in　his　act；　which；　in　his　view；　expresses　his　self…existence　（Fürsichseyn）　or　his　pleasure。
The　act　is　intended　to　stand　immediately　for　what　is　universal；　that　is　to　say；　it　is　in　truth　something
particular；　and　has　merely　the　form　of　universality：　his　particular　content　is；　as　such；　to　pass　for
universal。　Hence　others　find　in　this　content　not　the　law　of　their　heart　fulfilled；　but　rather　that　of
some　one　else；　and　precisely　in　accordance　with　the　universal　law；　that　each　is　to　find　his　own
heart　in　what　is　law；　they　turn　against　that　reality　which　he　set　up；　just　as　he　on　his　side　turned
against　theirs。　The　individual　therefore　finds；　as　at　first　merely　the　rigid　law；　so　now　the　hearts　of
men　themselves　opposed　to　his　excellent　intentions；　and　to　be　detested　and　detestable。

Because　this　type　of　consciousness　finds　universality　in　the　first　place　merely　as　immediate；　and
knows　necessity　as　necessity　of　the　heart；　the　nature　of　actualization　and　effective　activity　is　to　it
unknown。　This　consciousness　is　unaware　that　effective　realization　involves　objective　existence；　and
is　in　its　truth　the　inherently　universal　in　which　the　particular　life　of　consciousness；　which　commits
itself　to　it　in　order　to　have　being　in　the　sense　of　this　immediate　individual　life；　is　really　submerged。
Instead　of　obtaining　this　particular　life　of　its　own　in　that　objective　existence；　it　thus　becomes
estranged　from　itself。　But　that　in　which　it　does　not　know　itself　is　no　longer　dead　necessity；　but
necessity　animated　by　universal　individuality。　It　took　this　divine　and　human　ordinance；　which　it
found　authoritative；　to　be　a　dead　reality；　wherein　not　only　its　own　selfwhich　claims　the　position　of
a　particular　individual；　insists　on　being　a　particular　〃heart〃　with　a　life　of　its　own　and　opposed　to　the
universalbut　those　as　well　who　were　subject　to　this　reality　had　no　consciousness　of　themselves。
Now；　however；　it　finds　that　reality　animated　by　the　consciousness　of　all；　and　a　law　for　all　hearts。　It
learns　through　experience　that　the　reality　in　question　is　an　ordinance　infused　and　endowed　with　life；
and　learns　this；　indeed；　just　by　the　fact　that　it　actualizes　the　law　of　its　own　heart。　For　this　means
nothing　else　than　that　individuality　becomes　its　own　object　in　the　form　of　universality；　without
however　recognizing　itself　therein。

Thus；　then；　what　the　experience　of　this　mode　of　self…consciousness　reveals　as　the　truth；　contradicts
what　this　mode　takes　itself　to　be。　What；　however；　it　takes　itself　to　be　has　for　it　the　form　of
absolute　universality；　and　what　is　immediately　one　with　consciousness　of　self　is　the　law　of　the
heart。　At　the　same　time　the　stable　living　ordinance　is　likewise　its　own　true　nature　and　work；　it
produces　nothing　else　but　that；　the　latter　is　in　equally　immediate　union　with　self…consciousness。　In
this　way　self…consciousness　here　has　the　characteristic　of　belonging　to　a　twofold　antithetic　essence；
it　is　inherently　contradictory　and　torn　to　distraction　in　its　inmost　being。　The　law　of　〃this　individual
heart〃　is　alone　that　wherein　self…consciousness　recognizes　itself；　but　the　universal　and　accepted
ordinance　has　by　actualizing　that　law　become　for　self…consciousness　likewise　its　own　essential
nature　and　its　own　reality。　What　thus　contradicts　itself　within　its　consciousness　has　for　it　in　both
cases　the　character　of　essence；　and　of　being　its　own　reality。

In　that　it　gives　expression　to　this　moment　of　its　own　conscious　destruction；　and　thereby　expresses
the　result　of　its　experience；　it　shows　itself　to　be　this　inner　perversion　of　itself；　to　be　consciousness
gone　crazy；　its　own　essence　being　immediately　not　essence；　its　reality　immediately　unreality。

The　madness　here　cannot　be　taken　to　mean　that　in　general　something　unessential　is　regarded　as
essential；　something　unreal　as　real；　so　that　what　for　one　is　essential　or　actual　might　not　be　so　for
another；　and　thus　the　consciousness　of　real　and　of　unreal；　or　of　essential　and　unessential；　would　fall
apart。　If　something　in　point　of　fact　is　real　and　essential　for　consciousness　in　general；　but　for　me　is
not　so；　then；　in　being　conscious　of　its　nothingness；　I　have；　since　I　am　consciousness　in　general；　at
the　same　time　the　consciousness　of　its　reality；　and　since　they　both　are　fixed　and　rooted　within　me；
this　is　a　union　which　is　madness　in　general。　In　this　state；　however；　there　is　only　an　object　deranged
for　consciousnessnot　consciousness　as　such　within　itself　and　for　itself。　But　in　the　result　of　the
process　of　experience；　which　has　here　come　about；　consciousness　is　in　its　law　aware　of　its　self　as
this　individual　reality；　and　at　the　same　time；　since　precisely　this　same　essential　facts　this　same
reality；　is　estranged　from　it；　it　is　qua　self…consciousness；　qua　absolute　realtyaware　of　its
unreality。　In　other　words；　both　aspects　are　held　by　it　in　their　contradiction　to　be　directly　its
essence；　which　is　thus　in　its　utmost　being　distracted。

The　heartthrob　for　the　welfare　of　mankind　passes　therefore　into　the　rage　of　frantic　self…conceit；
into　the　fury　of　consciousness　to　preserve　itself　from　destruction；　and　to　do　so　by　casting　out　of　its
life　the　perversion　which　it　really　is；　and　by　straining　to　regard　and　to　express　that　perversion　as
something　else。　The　universal　ordinance　and　law　it；　therefore；　now　speaks　of　as　an　utter　distortion
of　the　law　of　its　heart　and　of　its　happiness；　a　perversion　invented　by　fanatical　priests；　by　riotous；
revelling　despots　and　their　minions；　who　seek　to　indemnify　themselves　for　their　own　degradation
by　degrading　and　oppressing　in　their　turna　distortion　practised　to　the　nameless　misery　of　deluded
mankind。

Consciousness　in　this　its　frenzy　proclaims　individuality　to　be　deranging；　mad；　and　perverted；　but
this　is　an　alien　and　accidental　individuality。　It　is　the　heart；　however；　or　the　particular　consciousness
immediately　seeking　to　be　universal；　that　is　thus　raving　and　perverted；　and　the　outcome　of　its
action　is　merely　that　this　contradiction　comes　to　its　consciousness。　For　the　truth　in　its　view　is　the
law　of　its　heart；　something　merely　intended；　which　has　not　stood　the　test　of　time　as　the　permanent
ordinance　has　done；　but　rather　is　overthrown；　as　time　indeed　discloses。　This　its　law　ought　to　have
reality：　herein　the　law　qua　reality；　qua　valid　ordinance；　is　for　it　purpose　and　essential　nature；　but
that　reality；　that　very　law　as　valid　ordinance；　is　at　once　and　at　the　same　time　for　it　nothingness　and
void。

Similarly　its　own　reality；　itself　as　individual　consciousness；　is　in　its　view　the　essential　truth。　Its
purpose；　however；　is　to　establish　that　particularity　as　existent。　It　thus　in　the　first　instance　rather
takes　its　self　qua　notindividual　to　be　the　truly　real；　or　its　self　is　purpose　in　the　sense　of　law；　and
hence　precisely　a　universality；　which　its　self　is　held　to　be　as　object　for　its　consciousness。　This　its
notion　comes　by　its　own　act　to　be　its　object。　Its　（individual）　self　is　thus　discovered　to　be　unreal；
and　unreality　it　finds　out　to　be　its　reality。　It　is　thus　not　an　accidental　and　alien　individuality；　but　just
this　particular　〃heart〃；　which　is　in　every　respect　inherently　perverted　and　perverting。

Since；　however；　the　directly　universal　individuality　is　that　which　is　perverted　and　perverting；　this
universal　ordinance；　being　the　law　of　all　hearts；　and　so　of　the　perverted　consciousness；　is　no　less
itself　in　its　very　nature　the　perverted　element；　as　indeed　raging　frenzy　declared。　On　the　one　hand
this　ordinance　proves　itself　to　be　a　law　for　all　hearts；　by　the　resistance　which　th