phenomenology of mind-第70部分
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this pompous talk about the best for mankind and the oppression of humanity； about sacrifice for
goodness' sake and the misuse of gifts。 Imaginary idealities and purposes of that sort fall on the ear
as idle phrases； which exalt the heart and leave the reason a blank； which edify but build up
nothing that endures： declamations whose only definite announcement is that the individual who
professes to act for such noble ends and indulges in such fine phrases holds himself for a fine
creature： a swollen enlargement which gives itself and others a mighty size of a head； but big from
inflation with emptiness。
Virtue in the olden time had its secure and determinate significance； for it found the fullness of its
content and its solid basis in the substantial life of the nation； and had for its purpose and end a
concrete good that existed and lay at its hand： it was also for that reason not directed against
actual reality as a general perversity； and not turned against a world process。 The virtue above
considered； however； is removed from that substantial life； and is outside it； a virtue with no
essential being； a virtue merely in idea and in words； and one that is deprived of all that content。
The vacuousness of this rhetorical eloquence in conflict with the world's process would be at once
discovered if it were to be stated what all its eloquent phrases amount to。 They are therefore
assumed to be familiar and well…understood。 The request to say what； then； this 〃well…known〃 is
would be either met by a new swell of phrases； or in reply there would be an appeal to the 〃heart〃
which 〃inwardly〃 tells what they mean — which is tantamount to an admission of inability to say
what the meaning is。
The fatuousness of that style of eloquence seems； too； in a quasi…unconscious manner to have got
the length of being an acknowledged certainty for the cultivated minds of our time； since all interest
in the whole mass of those rhetorical spread…eagle phrases has disappeared — a loss of interest
which is betrayed in the sheer wearisomeness they produce。
The result； then； arising from this opposition； consists in the fact that consciousness lets the idea of
an inherent good； which yet has no actual reality； slip from it like a mere cloak。 Consciousness has
learned in the course of its struggle that the world's process is not so bad as it looked； for the
reality of the world's process is that of the universal。 With the discovery of this it is seen that there
is no way of producing the good through the sacrifice of individuality； the means for doing so have
gone； for individuality is precisely the explicit actualization of what is implicitly and inherently real
（i。e。 the universal）； and the perversion ceases to be looked at as a perversion of goodness； for it is
just the transmuting of the good； qua bare purpose； into actual reality。 The movement of
individuality is the reality of the universal。
In point of fact； however； what as world process stood opposed to the consciousness of the
inherently and implicitly real； has likewise been vanquished and has disappeared with the
attainment of the above result。 The self…existence of individuality was there in opposition to the
inner essential nature； the universal； and made its appearance as a reality cut off from the inherent
implicit nature。 Since； however； it has come out that reality is in undivided unity with the universal；
the self…existence of the world's process proves not to be more than an aspect； just as the inherent
nature （Ansich） of virtue is merely an aspect too （Ansicht）。 The individuality of the world's
process may doubtless think it acts merely for itself or selfishly； it is better than it thinks； its action
is at the same time one that is universal and with an inherent being of its own。 If it acts selfishly； it
does not know what it is doing； and if it insists that all men act selfishly； it merely asserts that all
men are unaware as to what action is。 If it acts for itself； this is just the explicit bringing into reality
of what is at first implicit and inherent。 The purpose of its self…existence； of its 〃being for itself〃；
which it fancies opposed to the inherent nature — its futile ingenuity and cunning； as also its
fine…spun explanations which so knowingly demonstrate the existence of selfishness everywhere —
all these have as much vanished as the purpose of the inherent element and its rhetoric。
Thus； then； the effort； the struggle； the activity of individuality is inherently an end in itself； the use
of powers； the play of their outward manifestations — that is what gives them life： otherwise they
would be lifeless； potential； and merely implicit （Ansich）。 The inherent implicit nature is not an
abstract universal without existence and never carried into effect； it is itself immediately this actual
present and this living actuality of the process of individuality。
1。 Here the individual's own universal nature （his own good and true） has to control his private
feelings and desires。
2。 Here； by contrast with （1）； the only real discipline is to subdue the entire personality to the
〃course of the world〃 （i。e。； the good and true in it。）
C
Individuality； which takes itself to be Real
In and For Itself
＇＇Translator's comments： The following section gives a general description of individuality which
seeks to realize itself； not in the one…sided ways analysed in the three preceding sections； but as a
complete concrete whole。 Here individuality does not regard itself abstractedly； and hence does
not treat the sphere of its realization as in any way alien to itself。 It is completely one with the
objective world where it carries out its ends； and finds both itself adequate to its own realization；
and the world sufficient and all…sufficient for the embodiment of its ends。 In this sphere we have； as
it were； the very antithesis of the preceding state of mind。 There the good was opposed to the
course of the 〃world〃； the latter being dependent for its goodness on individual effort。 Here it is as
if the 〃world〃 were made up of the activity of individuals and were wholly adequate to satisfy and
embody all their ends。 The real life of the individual is found simply in 〃self…expression〃。 Naturally
therefore individuals take themselves here to be 〃real just as they are〃； and have merely to express
or develop their own content in order to objectify their ends。 The objective world is their activity
realized； is themselves 〃externalized〃。
This condition of individuality is the immediate preparation for the social order of the life of a free
spiritual community； and is the anticipation of that community…a community where the individual is
universalized through union with the whole； and the whole particularized in the individual。＇＇
SELF…CONSCIOUSNESS has now grasped its own principle； which at first was only our notion
of it； viz。 the notion that； when consciously certain of itself； it is all reality。 Its purpose and nature
henceforward consist in the interpenetration of the universal （its 〃gifts〃 and capacities〃） and
individuality。 The individual moments of this process of complete concrete permeation preceding
the unity into which they have now coalesced； were found in the purposes hitherto considered。
These have now vanished — as being mere abstractions and chimeras； which belong to those first
shallow modes of mind's self…consciousness； and which have their truth merely in the illusory
〃being〃 of the〃heart〃； fancy and rhetoric； and not in reason。 This reason is now sure of its own
reality as it stands （an und für sich）； and no longer views itself as an ideal purpose which it seeks
to realize from the outset in opposition to immediately existent （sensible） reality； but； on the
contrary； has the category as such as the object of its consciousness。
This means that the character of being for itself on its own account （für sich）； or of negative
self…consciousness； with which reason started； is cancelled。 This self…consciousness at that stage
fell in with a reality which was supposed to be its own negative； and by cancelling which it was to
realize its purpose。 Now that purpose and inherent nature （Ansichseyn） have proved to be the
same as objective existence for another and the given reality； ＇objective＇ truth is no longer divided
from ＇subjective＇ certainty — no matter whether the proposed purpose is taken as certainty of self
and the realization of that purpose as the truth； or whether the purpose is taken for the truth and
reality for certainty。 The essential nature and purpose as it stands （an und für sich） constitute the
certainty of immediate reality itself； the interpenetration of the inherent implicit nature （ansich）； and
the explicit distinctive nature （fürsich）； of the universal and individuality。 Action is per se its truth
and reality； and the manifestation or expression of individuality is its purpose taken just as it stands。
With the attainment of such a conception； therefore； self…consciousness has returned into itself and
passed from those opposite characteristics which the category presented； and which its relation to
the category had； when it was 〃observing〃 and when it was 〃active〃。 Its object is now the category
pure and simple； in other words； it is itself the category become conscious of itself。 Its account
with its previous forms is now closed； they lie behind it in the forgotten past； they do not come
forward against it as its world found ready to hand； but are developed solely within itself as
transparent moments。 Yet they still fall apart within its consciousness at this stage as a movement
of distinct moments； which has not yet got combined into its own substantial unity。 But throughout
all these moments self…consciousness holds firmly to that simple unity of self with objective
existence which is its constitutive generic nature。
Consciousness has in this way cast away all opposition and every condition limiting its activity。 It
starts anew from itself； and is occupied not with something external； but with itself。 Since
individuality is in itself actuality； the mate
