phenomenology of mind-第78部分
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world that has lost； however； all sense of strangeness for the self； just as the self has lost all sense
of having a dependent or independent existence by itself； cut off and separated from that world。
Being substance and universal self…identical permanent essence （Wesen）； spirit is the immovable
irreducible basis and the starting point for the action of all and every one； it is their purpose and
their goal； because the ideally implicit nature （Ansich） of all self…consciousnesses。 This substance is
likewise the universal product； wrought and created by the action of each and all； and constituting
their unity and likeness and identity of meaning； for it is self…existence （Fürsichseyn）； the self；
action。 Qua substance； spirit is unbending righteous selfsameness； self…identity； but qua for…itself；
self…existent and self…determined （Fürsichseyn）； its continuity is resolved into discrete elements； it
is the self…sacrificing soul of goodness； the benevolent essential nature in which each fulfils his own
special work； rends the continuum of the universal substance； and takes his own share of it。 This
resolution of the essence into individual forms is just the aspect of the separate action and the
separate self of all the several individuals； it is the moving soul of the ethical substance； the resultant
universal spiritual being。 Just because this substance is a being resolved in the self； it is not a lifeless
essence； but actual and alive。
Spirit is thus the self…supporting absolutely real ultimate being （Wesen）。 All the previous modes of
consciousness are abstractions from it： they are constituted by the fact that spirit analyses itself；
distinguishes its moments； and halts at each individual mode in turn。 The isolating of such moments
presupposes spirit itself and requires spirit for its subsistence； in other words； this isolation of
modes only exists within spirit； which is existence。 Taken in isolation they appear as if they existed
as they stand。 But their advance and return upon their real ground and essential being showed that
they are merely moments or vanishing quantities； and this essential being is precisely this movement
and resolution of these moments。 Here； where spirit； the reflexion of these moments into itself； has
become established； our reflexion may briefly recall them in this connexion： they were
consciousness； self…consciousness； and reason。 Spirit is thus Consciousness in general； which
contains sense…certainty； perception and understanding； so far as in analysing its own self it holds
fast by the moment of being a reality objective to itself； and by abstraction eliminates the fact that
this reality is its own self objectified； its own self…existence。 When again it holds fast by the other
abstract moment produced by analysis； the fact that its object is its own self become objective to
itself； is its self…existence； then it is Self…consciousness。 But as immediate consciousness of its
inherent and its explicit being； of its immanent self and its objective self； as the unity of
consciousness and self…consciousness； it is that type of consciousness which has Reason： it is the
consciousness which； as the word 〃have〃 indicates； has the object in a shape which is implicitly
and inherently rational； or is categorized； but in such a way that the object is not yet taken by the
consciousness in question to have the value of a category。 Spirit here is that consciousness from
the immediately preceding consideration of which we have arrived at the present stage。 Finally；
when this reason； which spirit 〃has〃； is seen by spirit to be reason which actually is； to be reason
which is actual in spirit； and is its world； then spirit has come to its truth； it is spirit； the essential
nature of ethical life actually existent。
Spirit； so far as it is the immediate； truth； is the ethical life of a nation： — the individual； which is a
world。 It has to advance to the consciousness of what it is immediately； it has to abandon and
transcend the beautiful simplicity of ethical life； and get to a knowledge of itself by passing through
a series of stages and forms。 The distinction between these and those that have gone before
consists in their being real spiritual individualities （Geister）； actualities proper； and instead of being
forms merely of consciousness； they are forms of a world。
The living ethical world is spirit in its truth。 As it first comes to an abstract knowledge of its
essential nature； ethical life （Sittlichkeit） is destroyed in the formal universality of right or legality
（Recht）。 Spirit； being now sundered within itself； traces one of its worlds in the element of its
objectivity as in a crass solid actuality； this is the realm of Culture and Civilization； while over
against this in the element of thought is traced the world of Belief or Faith； the realm of the 。Inner
Life and Truth （Wesen）。 Both worlds； however； when in the grip of the notion — when grasped by
spirit which； after this loss of self through self…diremption； penetrates itself — are thrown into
confusion and revolutionized through individual Insight （Einsicht）； and the general diffusion of this
attitude； known as the 〃Enlightenment〃 （Aufkl？rung）。 And the realm which had thus been divided
and expanded into the 〃present〃 and the 〃remote beyond〃； into the 〃here〃 and the 〃yonder〃； turns
back into self…consciousness。 This self…consciousness； again； taking now the form of Morality （the
inner moral life） apprehends itself as the essential truth； and the real essence as its actual self no
longer puts its world and its ground and basis away outside itself； but lets everything fade into
itself； and in the form of Conscience （Gewissen） is spirit sure and certain （gewiss） of itself。
The ethical world； the world rent asunder into the 〃here〃 and the 〃yonder〃； and the moral point of
view （moralische Weltanschauung）； are； then； individual forms of spirit （Geister） whose process
and whose return into the self of spirit； a self simple and self…existent （fürsichseyend）； will be
developed。 As these attain their goal and final result； the actual self…consciousness of Absolute
Spirit will make its appearance and be their outcome。
1。 The term 〃Spirit〃 seems better to render the word 〃Geist〃 used here； than the word 〃mind〃
would do。 Up to this stage of experience the word 〃mind〃 is sufficient to convey the meaning。 But
spirit is mind at a much higher level of existence。
A
Objective Spirit —
The Ethical Order （2）
Spirit； in its ultimate simple truth； is consciousness； and breaks asunder its moments from one
another。 An act divides spirit into spiritual substance on the one side； and consciousness of the
substance on the other； and divides the substance as well as consciousness。 The substance
appears in the shape of a universal inner nature and purpose standing in contrast to itself qua
individualized reality。 The middle or mediating term； infinite in character； is self…consciousness；
which； being implicitly the unity of itself and that substance； becomes so； now； explicitly （für
sich）； unites the universal inner nature and its particular realization； raises the latter to the former
and acts ethically： and； on the other hand； brings the former down to the latter and carries out the
purpose； the substance presented merely in thought。 In this way it brings to light the unity of its self
and the substance； and produces this unity in the form of its 〃work〃； and thus as actual concrete
fact （Wirklichkeit）。
When consciousness breaks up into these elements； the simple substance has in part acquired the
attitude of opposition to self…consciousness； in part it thereby manifests in itself the very nature of
consciousness； which consists in distinguishing its own content within itself — manifests it as a
world articulated into its spheres； The substance is thus an ethical being split up into distinct
elemental forms； a human and a divine law。 In the same way； the self…consciousness appearing
over against the substance assigns itself； in virtue of its inner nature； to one of these powers； and；
qua involving knowledge； gets broken up into ignorance of what it is doing； on the one hand； and
knowledge of this on the other； a knowledge which for that reason proves a deception。 It learns；
therefore； through its own act at once the contradictory nature of those powers into which the
inner substance divided itself； and their mutual overthrow； as well as the contradiction between its
knowledge of the ethical character of its act and what is truly and essentially ethical； and so finds
its own destruction。 In point of fact； however； the ethical substance has by this process become
actual concrete self…consciousness： in other words this particular self has become self…sufficient
and self…dependent — （Anund Fürsichseyenden）； but precisely thereby the ethical order has
been overthrown and destroyed。
1。 Sittlichkeit
a
Law； Human & Divine：
Man and Woman
1。 Nation and Family
THE simple substance of spirit； being consciousness； divides itself into parts。 In other words； just
as consciousness of abstract sensuous existence passes over into perception； so does immediate
certainty of real ethical existence； and just as for sense…perception bare 〃being〃 becomes a 〃thing〃
with many properties； so for ethical perception a given act becomes a reality involving many ethical
relations。 For the former； again； the unnecessary plurality of properties concentrates itself into the
form of an essential opposition between individual and universal； and still more for the latter； which
is consciousness purified and substantial； the plurality of ethical moments is reduced to and
assumes a twofold form； that of a law of individuality and a law of universality。 Each of these areas
or 〃masses〃 of the substance remains； however； spirit in its entirety。 If in sense…perception 〃things〃
have no other substantial reality than the two determinations of individual and universal； these
determination
