phenomenology of mind-第93部分
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with as complete a perversion of sentiment； with as much consummate shamefulness in it； as
absolute frankness； candour； and truth。 It will not be able； to refrain from breaking out into all
these tones； and running up and down the whole gamut of feeling； from the depths of contempt
and repudiation to the highest pitch of admiration and stirring emotion。 A vein of the ridiculous will
be diffused through the latter； which takes away from their nature〃； the former will find in their very
candour a strain of atoning reconcilement； will find in their shuddering depths the all…powerful
strain which gives to itself spirit。
If we consider； by way of contrast to the mode of utterance indulged in by this self…transparent
distracted type of mind； the language adopted by that simple； placid consciousness of the good
and the true； we find that it can only speak in monosyllables when face to face with the frank and
self…conscious eloquence of the mind developed under the influence of culture； for it can say
nothing to the latter that the latter does not know and say。 If it gets beyond speaking in
monosyllables； then it says the same thing that the cultivated mind expresses； but in doing so
commits； in addition； the folly of imagining that it is saying something new； something different。 Its
very syllables； 〃disgraceful〃； 〃base〃； are this folly already； for the other says。 them of itself。 This
latter type of spirit perverts in its mode of utterance everything that sounds monotonous； because
this self…sameness is merely an abstraction； but in its actual reality is intrinsically and inherently
perversion。 On the other hand； again； the unsophisticated mind takes under its protection the good
and the noble （i。e。 what retains its identity of meaning in being objectively expressed）； and defends
it in the only way here possible…that is to say； the good does not lose its value because it may be
linked with what is bad or mingled with it； for to be thus associated with badness is its condition
and necessity； and the wisdom of nature lies in this fact。 Yet this unsophisticated mind； while it
intended to contradict； has merely； in doing so； gathered into a trifling form the meaning of what
spirit said； and put it in a manner which； by turning the opposite of noble and good into the
necessary condition of noble and good； thoughtlessly supposes itself to convey something else than
that the so…called noble and good is by its very nature the reverse of itself； or that what is bad is；
conversely； something excellent。
If the na？ve consciousness makes up for this barren； soulless idea by the concrete reality of what
is excellent； by adducing an example of what is excellent； whether in the form of a fictitious case or
a true story； and thus shows it to be not an empty name； but an actual fact； then it has against it the
universal reality of the perverted action of the entire real world； where that example constitutes
merely something quite isolated and particular； merely an espece； a sort of thing。 And to represent
the existence of the good and the noble as an isolated particular anecdote； whether fictitious or
true； is the bitterest thing that can be said about it。
Finally； should the na？ve mind require this entire sphere of perversion to be dissolved and broken
up； it cannot ask the individual to withdraw out of it； for even Diogenes in his tub ＇with his
pretence of withdrawal＇ is under the sway of that perversion； and to ask this of the particular
individual is to ask him to do precisely what is taken to be bad； viz。 to care for himself as
individual。 But if the demand to withdraw is directed at the universal individual； it cannot mean that
reason must again give up the culture and development of spiritual conscious life which it has
reached； that reason should let the extensive riches of its moments sink back into the na？veté of
natural emotion； and revert and approximate to the wild condition of the animal consciousness；
which is also called the natural state of innocence。 On the contrary； the demand for this dissolution
can only be addressed to the spirit of culture itself； and can only mean that it must qua spirit return
out of its confusion into itself； and win for itself a still higher level of conscious life。
In point of fact； however； spirit has already accomplished this result。 To be conscious of its own
distraught and torn condition and to express itself accordingly； — this is to pour scornful laughter
on existence； on the confusion pervading the whole and on itself as well： it is at the same time this
whole confusion dying away and yet apprehending itself to be doing so。 This self…apprehending
vanity of all reality and of every definite principle reflects the real world into itself in a twofold form：
in the particular self of consciousness qua particular； and in the pure universality of consciousness；
in thought。 According to the first aspect； mind thus come to itself has directed its gaze into the
world of actual reality； and still has that reality as its own purpose and its immediate content： from
the other side； its gaze is in part turned solely on itself and against that world of reality； in part
turned away from it towards heaven； and its object is the region beyond the world。
（c） The Vanity of Culture
In respect of that return into self the vanity of all things is its own peculiar vanity； it is itself vain。 It is
self existing for its own sake； a self that knows not only how to sum up and chatter about
everything； but cleverly to state the contradiction that lies in the heart of the solid elements of
reality； and in the fixed determinations which judgment sets up； and this contradiction is their real
truth。 Looked at formally it knows everything to be estranged from itself； self…existence is cut off
from essential being （Ansich）； what is intended and the purpose are separated from real truth； and
from both again existence for another； what is ostensibly put forward is cut off from the proper
meaning； the real fact； the true intention。
It thus knows exactly how to put each moment in antithesis to every other； knows in short how to
express correctly the perversion that dominates all of them： it knows better than each what each is；
no matter how it is constituted。 Since it apprehends what is substantial from the side of that
disunion and contradiction of elements combined within its nature； but not from the side of this
union itself； it understands very well how to pass judgment on this substantial reality； but has lost
the capacity of truly grasping it。
This vanity needs at the same time the vanity of all things； in order to get from them consciousness
of itself it therefore itself creates this vanity； and is the soul that supports it。 State…power and
wealth are the supreme purposes of its strenuous exertion； it is aware that through renunciation and
sacrifice it is moulded into universal shape； that it attains universality； and in possessing universality
finds general recognition and acceptance： state…power and wealth are the real and actually
acknowledged forms of power。 But its gaining acceptance thus is itself vain； and just by the fact
that it gets the mastery over them it knows them to be not real by themselves； knows rather itself
to be the power within them； and them to be vain and empty。 That in possessing them it thus itself
is able to stand apart from and outside them — this is what it expresses in witty phrases； and to
express this is； therefore； its supreme interest； and the true meaning of the whole process。 In such
utterance this self…in the form of a pure self not associated with or bound by determinations
derived either from reality or thought…comes consciously to be a spiritual entity having a truly
universal significance and value。 It is the condition in which the nature of all relationships is rent
asunder； and it is the conscious rending of them all。 But only by self…consciousness being roused to
revolt does it know its own peculiar torn and shattered condition； and in its knowing this it has
ipso facto risen above that condition。 In that state of self…conscious vanity all substantial content
comes to have a negative significance； which can no longer be taken in a positive sense。 The
positive object is merely the pure ego itself； and the consciousness that is rent in sunder is
inherently and essentially this pure self…identity of self…consciousness returned to itself。
1。 It will be observed that 〃culture〃 embraces all means of self…development； 〃ideas〃 as well as
material factors such as 〃wealth〃。
2。 Bacon's phrase； 〃Knowledge is power〃。
3。 〃Espèce se dit de personnes auxquelles on ne trouve ni qualité ni mérite。〃…Littré。
4。 Diderot's Rameau's Neffe。
5。 Cp。 Hume's view of 〃personal identity〃； Treatise； pt。 IV； c。 6。
6。 Cp。 〃L'état c'est moi。〃
7。 v。 p。 524。
8。 v。 p。 432 ff。
9。 Diderot； Rameau's Neffe。
10。 The 〃philosopher〃 in Diderot's Dialogue。
I。 b
Belief and Pure Insight （1）
THE spiritual condition of self…estrangement exists in the sphere of culture as a fact。 But since this
whole has become estranged from itself； there lies beyond this sphere the nonactual realm of pure
consciousness； of thought。 Its content consists of what has been reduced purely to thought； its
absolute element is thinking。 Since； however； thinking is in the first instance the element of this
world； consciousness has merely these thoughts； but it does not as yet think them or does not
know that they are thoughts： to consciousness they appear in the form of presentations； they are
objects in the form of ideas。 For it comes out of the sphere of actuality into that of pure
consciousness； but is itself still to all intents and purposes in the sphere of actuality with the
determinateness that implies。 The conscious state of contrition and abasement is still essentially and
inherently the self…identity of pure consciousness； not as a fact that itself is aware of but only as
presented to us who are considering its condition。 It has thus not as yet completed within itself the
process of spiritual exaltation； it is s
