phenomenology of mind-第1节
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Phenomenology of Mind
by Hegel
（P） Preface： On Scientific Knowledge
2。 The element of truth is the Concept and its true form the scientific system
3。 Present position of the spirit
4。 The principle is not the completion； against formalism
5。 The absolute is subject —
6。 — and what this is
7。 The element of knowledge
8。 The ascent into this is the Phenomenology of the Spirit
9。 The transformation of the notion and the familiar into thought 。。。
10。 — and this into the Concept/Notion
11。 In what way the Phenomenology of the Spirit is negative or contains what is false
12。 Historical and mathematical truth
13。 The nature of philosophical truth and its method
14。 Against schematizing formalism
15。 The demands of the study of philosophy
16。 Argumentative thinking in its negative attitude 。。。
17。 。。。 in its positive attitude； its subject
18。 Natural philosophizing as healthy common sense and as genius
19。 Conclusion： the author's relation to the public
（I） Introduction： Intention and Method of the Argument
A。 Consciousness
I。 Sense…Certainty； This； and Meaning
（1） The Object of Sense Certainty
（2） The Subject of Sense Certainty
（3） The Concrete Experience of Sense Certainty
II。Perception； Thing； and Deceptiveness
Translator's comments： In this as in the preceding section apprehension is effected under
conditions of sense。 But whereas in the preceding type of consciousness the universality
which knowledge implies and requires no sooner appeared than it melted away； here in
Perception we start from a certain stability in the manner of apprehension； and a certain
constancy in the content apprehended。 The universality in this case satisfies more
ompletely the demands of knowledge。 The problem for further analysis is to find the form
which the universal here assumes and to determine the way in which the unity of the object
（the 〃thing〃） holds together its essential differences。 The result shows that the unity of the
thing qua unity is only admissible as an unqualified or non…sensuous unity。 It is a
universal； but as such； not conditioned by sense； it is a pure or 〃unconditioned〃
universal…a thought proper。 Being undetermined by sense； it transcends
sense…apprehension； and so transcends perception proper； and compels the mind to adopt
another cognitive attitude in order to apprehend it。 This new attitude is Understanding。
The following section is thus indirectly an analysis and a criticism of the doctrine which
reduces or confines knowledge to perception。 It shows that the position 〃esse est percipi〃
must give way to the principle 〃esse est intelligi〃。
（1） The Notion of a 〃Thing〃
（2） The Contradictoriness of the Perception of 〃Things〃
（3） The Transition to the sphere of Understanding
III。Force and Understanding
Translator's comments： The term 〃force〃 holds primarily with reference to the realm of
Nature； whether physical or vital： but it is also used； more or less analogically； in reference
to other spheres； e。g。 morality。 It is the objective counterpart of the activity of
〃understanding〃； it is objectively the same kind of relation of unity to differences which is
subjectively realized when the mind understands。 Force is a self…conditioned principle of
unity； the differences are the 〃expressions of force〃； the unity evolves the differences out
of itself。 Understanding similarly is a self…conditioned process； it consists in reducing
differences to some ultimate unity； which is capable of deriving or 〃explaining〃 those
differences from itself。 The 〃unconditioned universal〃 to which we are led by the analysis of
perception takes shape； therefore； as 〃force〃。 The question is； How are the elements of
this unconditioned universal related； and how do they hold together？ The answer is found
in the highest achievement of the operation of understanding…the establishment of a
〃kingdom of laws〃； which in its entirety is the meaning of the world so far as understanding
goes。 But laws per se are looked on as an inner realm； which merely 〃appears〃 in the
detailed particulars which those laws control； and in which those laws are made manifest。
The differences； in fact； are 〃phenomena〃； the laws per se are behind the scenes： — the
world as a whole thus becomes distinguished into a realm of phenomena and a realm of
noumena。 These two realms set a new problem to the mind； and must again be brought
together in a completer way than understanding can do。 This new state of consciousness is
〃self…consciousness〃。
In this section we have at once an analysis of empiricism and a Criticism of the Kantian
solution of the problem of empiricism。 It is shown that if phenomena are appearances of
noumena； then the noumena do appear； and are； in fact； nothing except so far as they
appear： otherwise the noumena； so far being 〃hidden〃； are worse than appearances； they
are illusion。 The phenomena are not merely appearances 〃to the mind〃； but appearances
of something that does make itself manifest。 If phenomena are thus not external to and
still less independent of noumena； noumena are just as truly immanent in phenomena。
Treated in any other way； noumena can at best be only another kind of phenomena； and
this raises anew precisely the problem which the opposition of phenomena or noumena
was intended to solve。 Phenomena are related to noumena as the trees to the wood； not
as a compound to its atoms。 The solution of the difficulty is thus only to be found in the
type of consciousness which contains both — and this； Hegel says； is self…consciousness。
（1） Force and the play of Forces
（2） The Inner Realm
（a） The Supersensible World
（b） Law as Distinction and Sameness
（c） The Law of Pure Distinction： the Inverted World
（3） Infinitude
B。 Self…Consciousness
IV。The True Nature of Self…Certainty
Translator's comments： The analysis of experience up to this point has been occupied with
the relation of consciousness to an object admittedly different in nature from the mind
aware of it。 This external opposition； however； breaks down under analysis； and we are left
with the result that consciousness does and must find itself in unity with its object； a unity
which implies identity of nature between consciousness and its object： consciousness
becomes 〃certain of itself in its object〃。 This is not merely a result； but the truest
expression of the initial relation with which experience starts。 It is； therefore； the ground of
the possibility of any relation between the terms in question： 〃consciousness of self〃 is the
basis of the consciousness of anything whatsoever。 This is Hegel's re…interpretation of the
Kantian analysis of experience。
But this result is； again； really the starting…point for a further analysis of experience； but of
experience at a higher level of realization。 Consciousness of self is to begin with a general
attitude； a definite type of experience； which requires elucidation。 It has its own conditions
and forms of manifestation。 Self…consciousness； being supreme； must realize itself in
relation to nature； to other selves similar to the self； and to the Ultimate Being of the
world。 These are different kinds of content with which consciousness is to find its oneness；
and they furnish different forms in which the same principle is manifested。 The argument
seeks to show that these forms are also different degrees of realization of
self…consciousness。 The outcome of the argument is that self…consciousness is truly
realized only when it is universal self…consciousness； when consciousness is certain of itself
throughout all reality； and explicitly finds there only itself。 This result takes the form； as
we shall see； of what is called Reason。
The immediately succeeding section takes up the first stage of the development of
self…consciousness — the consciousness of self in relation to nature。 This takes the shape
of Desire； Instinct； Impulse； etc。； and involves the category of Life。 This relationship； while
undoubtedly implying the sense of self in the object and consciousness of unity with
