phenomenology of mind-第96部分
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scattered traces into a universal picture； and then makes them the insight of all。
By this simple means pure insight will resolve the confusion of this world。 For we have found that
the areas and determinate conceptions and individualities are not the essential nature of this
actuality； but that it finds its substance and support alone in the spirit which exists qua judging and
discussing； and that the interest of having a content for this ratiocination and parlaying to deal with
alone preserves the whole and the areas of its articulation。 In this language which insight adopts； its
self…consciousness is still this isolated individual； a self existing for itself； but the emptiness of its
content is at the same time emptiness of the self knowing that content to be vain and empty。 Now；
when the consciousness placidly apprehending all these sparkling utterances of vanity makes a
collection of the most striking and penetrating phrases； the soul that still preserves the whole； the
vanity of witty criticism； goes to ruin with the other form of vanity； the previous vanity of existence。
The collection shows most people a better wit； or at least shows every one a more varied wit than
their own； and shows that 〃knowing…better〃 and 〃judging〃 generally are something universal and
are now universally familiar。 Thereby the sole and only surviving interest is done away with； and
individual light is resolved into universal insight。
Still； however； knowledge of essential reality stands secure above vain and empty knowledge； and
pure insight only appears in genuinely active form in so far as it enters into conflict with belief。
1。 Enlightenment （Aufkl？rung） is the universalization of the principle of 〃pure insight〃； and hence is
logically the outcome of the preceding analysis。
2。 Cf。 Pp。 541 ff。
II。 a
The Struggle of Enlightenment with
Superstition （1）
THE various negative forms which consciousness adopts； the attitude of scepticism； and that of
theoretical and practical idealism； are inferior attitudes compared with that of pure insight and the
expansion of pure insight…enlightenment； for pure insight is born of the substance of spirit； it knows
the pure self of consciousness to be absolute； and enters into conflict with the pure consciousness
of the Absolute Being of all reality。
Since belief and insight are the same pure consciousness； but in form are opposed — the reality in
the case of belief being a thought； not a notion； and hence something absolutely opposed to
self…consciousness； while the reality in the case of pure insight is the self — they are such that inter
se the one is the absolute negative of the other。
As appearing the one against the other； all content falls to belief； for in its unperturbed element of
thought every moment obtains definite subsistence。 Pure insight； however； is in the first instance
without any content； it is rather the sheer disappearance of content； but by its negative attitude
towards what it excludes it will make itself real and give itself a content。
（1） The Negative Attitude of Insight towards Belief
It knows belief to be opposed to insight； opposed to reason and truth。 Just as； for it； belief is in
general a tissue of superstitious prejudices and errors； so it further sees the consciousness
embracing this content organized into a realm of error； in which false insight is the general sphere
of consciousness； immediate； naively unperturbed； and inherently unreflective。 Yet all the while this
false insight does have within it the moment of self…reflexion； the moment of self…consciousness；
separated from its simple na？veté； and keeps this reflexion in the background as an insight
remaining by itself； and as an evil intention by which that former conscious state is befooled。 That
mental sphere is the victim of the deception of a Priesthood； which carries out its envious vain
conceit of being alone in possession of insight； and carries out its other selfish ends as well。 At the
same time this priesthood conspires with Despotism； which takes up the attitude of being the
synthetic crude （begrifflos） unity of the real and this ideal kingdom — a singularly amorphous and
inconsistent type of being — and stands above the bad insight of the multitude and the bad
intention of the priests； and even combines both of these within itself。 As the result of the stupidity
and confusion produced amongst the people by the agency of priestly deception； despotism
despises both and draws for itself the advantage of undisturbed control and the fulfilment of its
lusts； its humours； and its whims。 Yet at the same time it is itself in this same state of murky insight；
is equally superstition and error。
Enlightenment does not attack these three forms of the enemy without distinction。 For since its
essential nature is pure insight； which is per se universal； its true relation to the other extreme is that
in which it is concerned with the common and identical element in both。 The aspect of individual
existence isolating itself from the universal na？ve consciousness is the antithesis of it； and cannot
be directly affected by it。 The will of the deceiving priesthood and the oppressive despot is；
therefore； not primarily the object on which it directs its activity； its object is the insight that is
without will and without individualized isolated self…existence； the notion （Begriff） of rational
self…consciousness； which has its existence in the total conscious area； but is not yet there in the
fullness of its true meaning （Begriff）。
Since； however； pure insight rescues this genuinely honest form of insight； with its naive simplicity
of nature； from prejudices and errors； it wrests from the hands of bad intention the effective
realization of its powers of deception； for whose realm the incoherent and undeveloped
（begrifflos） consciousness of the general area provides the basis and raw material； while the
self…existence of each power finds its substance in the simple consciousness。
The relation of pure insight to the naive consciousness of absolute Being has now a double aspect。
On one side pure insight is inherently one and the same with it。 On the other side； however； this
naive consciousness lets absolute Being as well as its parts dispose themselves at will in the simple
element of its thought； and subsist there； and lets them bold only as its inherent nature and hence
hold good in objective form。 In accepting this inherent nature it disowns； however； its own
independent existence。 In so far as； according to the first aspect； this belief is for pure insight
inherently and essentially pure self…consciousness； and has merely to become so expressly for
itself； pure insight finds in this constitutive notion of belief the element in which； in place of false
insight； it realizes itself。
Since； from this point of view； both are essentially the same； and the relation of pure insight takes
effect through and in the same element； the communication between them is direct and immediate；
and their give and take an unbroken interfusion。 Whatever pins and bolts may be otherwise driven
into consciousness； it is in itself this simplicity of nature in which everything is resolved； forgotten；
and unconstrained； and which； therefore； is absolutely receptive to the activity of the notion。 The
communication of pure insight is on that account comparable to a silent extension or the expansion；
say； of a scent in the unresisting atmosphere。 It is a penetrating infection； which did not previously
make itself noticeable as something distinct from and opposed to the indifferent medium into which
it insinuates its way； and hence cannot be averted。 Only when the infection has become
widespread is that consciousness alive to it； which unconcernedly yielded to its influence。 For what
this consciousness received into itself was doubtless something simple； homogeneous； and uniform
throughout it； but was at the same time the simplicity of self…reflected negativity； which later on also
develops by its nature into something opposed； and thereby reminds consciousness of its previous
state。 This simple uniformity is the notion； which is simple knowledge that knows both itself and its
opposite； this opposite being； however； cancelled as opposite within the self…knowledge of the
notion。 In the condition； therefore； in which consciousness becomes aware of pure insight； this
insight is already widespread。 The struggle with it betrays the fact that the infection has done its
work。 The struggle is too late； and every means taken merely makes the disease worse； for the
disease has seized the very marrow of spiritual life； viz。 consciousness in its ultimate principle
（Begriff）； or its pure inmost nature itself。 There is therefore no power left in conscious life to
surmount the disease。 Because it affects the very inmost being； its manifestations； so long as they
remain isolated； are repressed and subside and its superficial symptoms are smothered。 This is
immensely to its advantage； for it does not now squander its power in useless fashion； nor does it
show itself unworthy of its true nature — which is the case when it breaks out into symptoms and
isolated eruptions antithetic to the content of belief and to the connexion of its external reality。
Rather； being now an invisible and unperceived spirit； it insinuates its way through and through the
noble parts； and soon has got complete bold over all the vitals and members of the unconscious
idol； and then 〃some fine morning it gives its comrade a shove with the elbow； when； bash！ crash！
— and the idol is lying on the floor〃。（2） On some 〃fine morning〃； whose noon is not red with blood；
if the infection has penetrated to every organ of spiritual life。 It is then the memory alone that still
preserves the dead form of the spirit's previous state； as a vanished history； vanished men know
not how。 And the new serpent of wisdom； raised on high before bending worshippers； has in this
manner painlessly sloughed merely a shrivelled skin。
But this silent steady working of the loom of spirit in the inner region of its substanc
