phenomenology of mind-第79部分
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have no other substantial reality than the two determinations of individual and universal； these
determinations express； in the present instance； merely the superficial opposition of both sides to
one another。
Individuality； in the case of the subject （Wesen） we are here considering； has the significance of
self…consciousness in general； not of any particular consciousness we care to take。 The ethical
substance is； thus； in this determination actual concrete substance； Absolute Spirit realized in the
plurality of distinct consciousnesses definitely existing。 It ＇this spirit＇ is the community
（Gemeinwesen） which； as we entered the stage of the practical embodiment of reason in general；
came before us as the absolute and ultimate reality； and which here comes objectively before itself
in its true nature as a conscious ethical reality （Wesen）； and as the essential reality for that mode of
consciousness we are now dealing with。 it is spirit which is for itself； since it maintains itself by
being reflected in the minds of the component individuals； and which is in itself or substance； since
it preserves them within itself。 Qua actual substance； that spirit is a Nation （Volk）； qua concrete
consciousness； it is the Citizens of the nation。 This consciousness has its essential being in simple
spirit； and is certain of itself in the actual realization of this spirit； in the entire nation； it has its truth
there directly； not therefore in something unreal； but in a spirit which exists and makes itself felt。
（a） Human Law
This spirit can be named Human Law； because it has its being essentially in the form of
self…conscious actuality。 In the form of universality； that spirit is the law known to everybody；
familiar and recognized； and is the everyday Customary Convention （Sitte）； in the form of
particularity it is the concrete certainty of itself in any and every individual； and the certainty of itself
as a single individuality is that spirit in the form of Government。 Its true and complete nature is seen
in its authoritative validity openly and unmistakably manifested； an existence which takes the form
of unconstrained independent objective fact； and is immediately apprehended with conscious
certainty in this form。
（b） Divine Law
Over against this power and publicity of the ethical secular human order there appears； however；
another power； the Divine Law。 For the ethical power of the state； being the movement of
self…conscious action； finds its opposition in the simple immediate essential being of the ethical
order； qua actual concrete universality； it is a force exerted against the independence of the
individual； and； qua actuality in general； it finds inherent in that essential being something other than
the power of the state。
We mentioned before that each of the opposite ways in which the ethical substance exists contains
that substance in its entirety； and contains all moments of its contents。 If； then； the community is
that substance in the form of self…consciously realized action； the other side has the form of
immediate or directly existent substance。 The latter is thus； on the one band； the inner principle
（Begriff） or universal possibility of the ethical order in general； but； on the other hand； contains
within it also the moment of self…consciousness。 This moment which expresses the ethical order in
this element ofimmediacy or mere being； which； in other words； is an immediate consciousness of
self （both as regards its essence and its particular thisness） in an other〃and hence； isa natural
ethical communitythis is the Family。 The family； as the inner indwelling principle of sociality
operating in an unconscious way； stands opposed to its own actuality when explicitly conscious； as
the basis of the actuality of a nation； it stands in contrast to the nation itself； as the immediate
ethical existence； it stands over against the ethical order which shapes and preserves itself by work
for universal ends； the Penates of the family stand in contrast to the universal spirit。
Although the ethical existence of the family has the character of immediacy； it is within itself an
ethical entity； but not so far as it is the natural relation of its component members； or so far as
their connexion is one immediately holding between individual concrete beings。 For the ethical
element is intrinsically universal and this relation established by nature is essentially just as much a
spiritual fact； and is only ethical by being spiritual。 Let us see wherein its peculiar ethical character
consists。
In the first place； because the ethical element is the intrinsically universal element； the ethical
relation between the members of the family is not that of sentiment or the relationship of love。 The
ethical element in this case seems bound to be placed in the relation of the individual member of
the family to the entire family as the real substance； so that the purpose of his action and the
content of his actuality are taken from this substance； are derived solely from the family life。 But
the conscious purpose which dominates the action of this whole； so far as that purpose concerns
that whole； is itself the individual member。 The procuring and maintaining of power and wealth
turn； in part； merely on needs and wants； and are a matter that has to do with desire； in part； they
become in their higher object something which is merely of mediate significance。 This object does
not fall within the family itself； but concerns what is truly universal； the community； it acts rather in a
negative way on the family； and consists in setting the individual outside the family； in subduing his
merely natural existence and his mere particularity and so drawing him on towards virtue； towards
living in and for the universal。 The positive purpose peculiar to the family is the individual as such。
Now in order that this relationship may be ethical； neither the individual who does an act； nor he to
whom the act refers must show any trace of contingency such as obtains in rendering some
particular help or service。 The content of the ethical act must be substantial in character； or must
be entire and universal； hence it can only stand in relation to the entire individual； to the individual
qua universal。 And this； again； must not be taken as if it were merely in idea that an act of service
furthered his entire happiness； whereas the service； taken as an immediate or concrete act； only
does something particular in regard to him。 Nor must we think that the ethical act； like a process of
education； really takes him as its object； and； dealing with him as a whole； in a series of efforts；
produces him as a kind of work； for there； apart from the purpose； which operates in a negative
way on the family； the real act has merely a limited content。 Finally； just as little should we take it
that the service rendered is a help in time of need； by which in truth the entire individual is saved；
for such help is itself an entirely casual act； the occasion of which is an ordinary actuality which can
as well be as not be。 The act； then； which embraces the entire existence of the blood relation does
not concern the citizen； for he does not belong to the family； nor does it deal with one who is going
to be a citizen and so will cease to have the significance of a mere particular individual： it has as its
object and content this specific individual belonging to the family； takes him as a universal being；
divested of his sensuous； or particular reality。 The act no longer concerns the living but the dead；
one who has passed through the long sequence of his broken and diversified existence and
gathered up his being into its one completed embodiment； who has lifted himself out of the unrest
of a life of chance and change into the peace of simple universality。 Because it is only as citizen that
he is real and substantial； the individual； when not a citizen； and belonging to the family； is merely
unreal insubstantial shadow。
This condition of universality； which the individual as such reaches； is mere being； death； it is the
immediate issue of the process of nature； and is not the action of a conscious mind。 The duty of the
member of a family is on that account to attach this aspect too； in order that this last phase of
being also （this universal being）； may not belong to nature alone； and remain something irrational；
but may be something actually done； and the right of consciousness be asserted in it。 Or rather the
significance of the act is that； because in truth the peace and universality of a self…conscious being
does not belong to nature； the apparent claim which nature has made to act in this way may be
given up and the truth reinstated。
What nature did in the individual's case concerns the aspect in which his process of becoming
universal is manifested as the movement of an existent。 It takes effect no doubt within the ethical
community； and has this in view as its purpose： death is the fulfilment and highest task which the
individual as such undertakes on its behalf。 But so far as he is essentially a particular individual； it is
an accident that his death was connected directly with his labour for the universal whole； and was
the outcome of his toil； partly because； if it was so； it is the natural course of the negativity of the
individual qua existent； in which consciousness does not return into itself and become
self…conscious； or； again； because； since the process of the existent consists in becoming cancelled
and transcended and attaining the stage of independent self…existence； death is the aspect of
diremption； where the self…existence； which is obtained； is something other than that being which
entered on the process。
Because the ethical order is spirit in its immediate truth； those aspects into which its conscious life
breaks up fall also into this form of immediacy； and the individual's particularity passes over into
this abstract negativity； which； being in itself without consolation or reconcilement； must receive
them essentially through a concrete and external act。
Blood…relationship therefore supplements the
