history of philosophy-第94节

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On　the　one　hand；　in　respect　of　the　content　which　the　ego　reaches　in　the　philosophy　of　Fichte；　the
complete　absence　of　spirituality；　the　woodenness；　and；　to　put　it　plainly；　the　utter　foolishness　therein
evidenced；　strike　us　too　forcibly　to　allow　us　to　remain　at　his　standpoint；　our　philosophic　perception
likewise　tells　us　of　the　one…sidedness　and　deficiencies　of　the　principle；　as　also　of　the　evident
necessity　that　the　content　should　prove　to　be　what　it　is。　But　on　the　other　hand　self…consciousness
was　therein　posited　as　reality　or　essence　—　not　as　a　foreign；　alien　self…consciousness；　but　as　ego
—　a　signification　which　all　possess；　and　which　finds　an　answer　in　the　actuality　of　all。　The　Fichtian
standpoint　of　subjectivity　has　thus　retained　its　character　of　being　unphilosophically　worked　out；
and　arrived　at　its　completion　in　forms　pertaining　to　sensation　which　in　part　remained　within　the
Fichtian　principle；　while　they　were　in　part　the　effort　—　futile　though　it　was　—　to　got　beyond　the
subjectivity　of　the　ego。

　　　　　　　　　　　　　　　　　　　　　　　　　a。　Friedrich　Von　Schlegel。

In　Fichte's　case　the　limitation　is　continually　reappearing；　but　because　the　ego　feels　constrained　to
break　through　this　barrier；　it　reacts　against　it；　and　gives　itself　a　resting　place　within　itself；　this　last
ought　to　be　concrete；　but　it　is　a　negative　resting…place　alone。　This　first　form；　Irony；　has　Friedrich
von　Schlegel　as　its　leading　exponent。　The　subject　here　knows　itself　to　be　within　itself　the　Absolute；
and　all　else　to　it　is　vain；　all　the　conclusions　which　it　draws　for　itself　respecting　the　right　and　good；　it
likewise　knows　how　to　destroy　again。　It　can　make　a　pretence　of　knowing　all　things；　but　it　only
demonstrates　vanity；　hypocrisy；　and　effrontery。　Irony　knows　itself　to　be　the　master　of　every
possible　content；　it　is　serious　about　nothing；　but　plays　with　all　forms。　The　other　side　is　this；　that
subjectivity　has　cast　itself　into　religious　subjectivity。　The　utter　despair　in　respect　of　thought；　of
truth；　and　absolute　objectivity；　as　also　the　incapacity　to　give　oneself　any　settled　basis　or
spontaneity　of　action；　induced　the　noble　soul　to　abandon　itself　to　feeling　and　to　seek　in　Religion
something　fixed　and　steadfast；　this　steadfast　basis；　this　inward　satisfaction；　is　to　be　found　in
religious　sentiments　and　feelings。　This　instinct　impelling　us　towards　something　fixed　has　forced
many　into　positive　forms　of　religion；　into　Catholicism；　superstition　and　miracle　working；　in　order
that　they　may　find　something　on　which　they　can　rest；　because　to　inward　subjectivity　everything
fluctuates　and　wavers。　With　the　whole　force　of　its　mind　subjectivity　tries　to　apply　itself　to　what　is
positively　given；　to　bend　its　head　beneath　the　positive；　to　cast　itself；　so　to　speak；　into　the　arms　of
externality；　and　it　finds　an　inward　power　impelling　it　so　to　do。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　b。　Schleiermacher。

On　the　other　hand　the　ego　finds　in　the　subjectivity　and　individuality　of　the　personal　view　of　things
the　height　of　all　its　vanity　—　its　Religion。　All　the　various　individualities　have　God　within　themselves。
Dialectic　is　the　last　thing　to　arise　and　to　maintain　its　place。　As　this　is　expressed　for　philosophic
self…consciousness；　the　foreign　intellectual　world　has　lost　all　significance　and　truth　for　ordinary
culture；　it　is　composed　of　three　elements；　a　deity　pertaining　to　a　time　gone　by；　and　individualized　in
space　and　existence；　a　world　which　is　outside　the　actuality　of　self…consciousness；　and　a　world
which　had　yet　to　appear；　and　in　which　self…consciousness　would　first　attain　to　its　reality。　The　spirit
of　culture　has　deserted　it；　and　no　longer　recognizes　anything　that　is　foreign　to　self…consciousness。
In　accordance　with　this　principle；　the　spiritual　living　essence　has　then　transformed　itself　into
self…consciousness；　and　it　thinks　to　know　the　unity　of　spirit　immediately　from　itself；　and　in　this
immediacy　to　be　possessed　of　knowledge　in　a　poetic；　or　at　least　a　prophetic　manner。　As　regards
the　poetic　manner；　it　has　a　knowledge　of　the　life　and　person　of　the　Absolute　immediately；　by　an
intuition；　and　not　in　the　Notion；　and　it　thinks　it　would　lose　the　whole　as　whole；　as　a　self…penetrating
unity；　were　it　not　to　express　the　same　in　poetic　form；　and　what　it　thus　expresses　poetically　is　the
intuition　of　the　personal　life　of　self…consciousness。　But　the　truth　is　absolute　motion；　and　since　it　is　a
motion　of　forms　and　figures　＇Gestalten＇；　and　the　universe　is　a　kingdom　of　spirits；　the　Notion　is　the
essence　of　this　movement；　and　likewise　or　each　individual　form；　it　is　its　ideal　form　＇Form＇　and　not
the　real　one；　or　that　of　figure　＇Gestalt＇。　In　the　latter　case　necessity　is　lost　sight　of；　individual　action；
life　and　heart；　remain　within　themselves；　and　undeveloped；　and　this　poetry　vacillates　betwixt　the
universality　of　the　Notion　and　the　determinateness　and　indifference　of　the　figure；　it　is　neither　flesh
nor　fish；　neither　poetry　nor　philosophy。　The　prophetic　utterance　of　truths　which　claim　to　be
philosophical；　thus　belongs　to　faith；　to　self…consciousness；　which　indeed　perceives　the　absolute
spirit　in　itself；　but　does　not　comprehend　itself　as　self…consciousness；　since　it　places　absolute　reality
above　Knowledge；　beyond　self…conscious　reason；　as　was　done　by　Eschenmayer　and　Jacobi。　This
uncomprehending；　prophetic　manner　of　speech　affirms　this　or　that　respecting　absolute　existence　as
from　an　oracle；　and　requires　that　each　man　should　find　the　same　immediately　in　his　own　heart。　The
knowledge　of　absolute　reality　becomes　a　matter　pertaining　to　the　heart；　there　are　a　number　of
would…be　inspired　speakers；　each　of　whom　holds　a　monologue　and　really　does　not　understand　the
others；　excepting　by　a　pressure　of　the　hands　and　betrayal　of　dumb　feeling。　What　they　say　is　mainly
composed　of　trivialities；　if　these　are　taken　in　the　sense　in　which　they　are　uttered；　it　is　the　feeling；　the
gesture；　the　fulness　of　the　heart；　which　first　gives　them　their　significance；　to　nothing　of　more
importance　is　direct　expression　given。　They　outbid　one　another　in　conceits　of　fancy；　in　ardent
poetry。　But　before　the　Truth　vanity　turns　pale；　spitefully　sneering　it　sneaks　back　into　itself。　Ask　not
after　a　criterion　of　the　truth；　but　after　the　Notion　of　the　truth　in　and　for　itself；　on　that　fix　your　gaze。
The　glory　of　Philosophy　is　departed；　for　it　presupposes　a　common　ground　of　thoughts　and
principles　—　which　is　what　science　demands　—　or　at　least　of　opinions。　But　now　particular
subjectivity　was　everything；　each　individual　was　proud　and　disdainful　as　regards　all　others。　The
conception　of　independent　thought　—　as　though　there　could　be　a　thought　which　was　not　such　（Vol。
I。　p。　60）　—　is　very　much　the　same；　men　have；　it　is　said；　to　bring　forth　a　particularity　of　their　own；
or　else　they　have　not　thought　for　themselves。　But　the　bad　picture　is　that　in　which　the　artist　shows
himself；　originality　is　the　production　of　what　is　in　its　entirety　universal。　The　folly　of　independent
thought　is　that　it　results　in　each　bringing　forth　something　more　preposterous　than　another。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　c。　Novalis。

Subjectivity　signifies　the　lack　of　a　firm　and　steady　basis；　but　likewise　the　desire　for　such；　and　thus　it
evermore　remains　a　yearning。　These　yearnings　of　a　lofty　soul　are　set　forth　in　the　writings　of
Novalis。　This　subjectivity　does　not　reach　substantiality；　it　dies　away　within　itself；　and　the　standpoint
it　adopts　is　one　of　inward　workings　and　fine　distinctions；　it　signifies　an　inward　life　and　deals　with
the　minuti？　of　the　truth。　The　extravagances　of　subjectivity　constantly　pass　into　madness；　if　they
remain　in　thought　they　are　whirled　round　and　round　in　the　vortex　of　reflecting　understanding；　which
is　ever　negative　in　reference　to　itself。

　　　　　　　　　　　　　　　　　　　　　　　　d。　Fries；　Bouterweck；　Krug。

Yet　a　last　form　of　subjectivity　is　the　subjectivity　of　arbitrary　will　and　ignorance。　It　maintained　this；
that　the　highest　mode　of　cognition　is　an　immediate　knowledge　as　a　fact　of　consciousness；　and　that
is　so　far　right。　The　Fichtian　abstraction　and　its　hard　understanding　has　a　repellent　effect　on　thought；
slothful　reason　allowed　itself　to　be　told　the　result　of　the　philosophy　of　Kant　and　Jacobi；　and
renounced　all　consistent　thought；　all　construction。　This　arbitrariness　gave　itself　entire　liberty　—　the
liberty　of　the　Tabagie　…　but　in　doing　so　it　regarded　itself　from　a　poetic　or　prophetic　point　of　view；
as　we　have　just　seen　（pp。　508；　509）。　Then　it　was　both　more　sober　and　more　prosaic；　and　thus
brought　the　old　logic　and　metaphysic　once　more　into　evidence；　though　with　this　modification　that
they　are　made　facts　of　consciousness。　Thus　Fries　turns　back　to　the　faith　of　Jacobi　in　the　form　of
immediate　judgments　derived　from　reason；　and　dark　conceptions　incapable　of　utterance。（33）　He
wished　to　improve　the　critique　of　pure　reason　by　apprehending　the　categories　as　facts　of
consciousness；　anything　one　chooses　can　in　such　a　case　be　introduced。　Bouterweck　speaks　of
“The　virtue；　the　living　nature　of　power；　the　fact　that　subject　and　object　are　regarded　as　one；　that　is
as　absolute　virtue。　With　this　absolute　virtue　we　have　all　Being　and　action；　namely　the　eternal；
absolute　and　pure　unity；　in　one　word　w