phenomenology of mind-第101节

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consciousness　abandons　as　regards　this　aspect　of　pure　spiritual　unity　is　the　pure　essential　nature　of
its　thought；　its　ego　itself。　More　definitely　expressed：　…　flattery　raises　the　individual　singleness；　which
otherwise　is　only　imagined；　into　its　purist　form　as　an　actual　existence；　by　giving　the　monarch　his
proper　name。　For　it　is　in　the　name　alone　that　the　distinction　of　the　individual　from　every　one　else　is
not　imagined　but　is　actually　made　by　all。　By　having　a　name　the　individual　passes　for　a　pure
individual　not　merely　in　his　own　consciousness　of　himself；　but　in　the　consciousness　of　all。　By　its
name；　then；　the　monarch　becomes　absolutely　detached　from　every　one；　exclusive　and　solitary；　and
in　virtue　of　it　is　unique　as　an　atom　that　cannot　communicate　any　part　of　its　essential　nature；　and　has
no　equal。　This　name　is　thus　its　reflexion　into　itself；　or　is　the　actual　reality　which　universal　power　has
inherently　within　itself：　through　the　name　the　power　is　the　monarch。（6）　Conversely　he；　this　particular
individual；　thereby　knows　himself；　this　individual　self；　to　be　the　universal　power；　knows　that　the。
nobles　not　only　are　ready　and　prepared　for　the　service　of　the　state…authority；　but　are　grouped　as
an　ornamental　setting　round　the　throne；　and　that　they　are　for　ever　telling　him　who　sits　thereon　what
he　is。

The　language　of　their　proffered　praise　is　in　this　way　the　spirit　that　unites　together　the　two　extremes
in　the　case　of　state…power　itself。　This　language　turns　the　abstract　power　back　into　itself；　and　gives
to　it　the　moment　peculiar　to　the　other　extreme；　an　isolated　self　of　its　own；　willing　and　deciding　on
its　own　account；　and　consequently　gives　it　self…conscious　existence。　Or　again；　by　that　means　this
actual　individual　self…consciousness　comes　to　be　aware　of　itself　for　certain　as　the　supreme
authority。　This　power　is　the　central　focal　self　into　which；　through　relinquishing　their　own　inner
certainty　of　self；　the　many　separate　centres　of　selfhood　are　fused　together　into　one。

Since；　however；　this　proper　spirit　of　state…power　subsists　by　getting　its　realization　and　its
nourishment　from　the　homage　of　action　and　thought　rendered　by　the　nobility；　it　is　a　form　of
independence　in　internal　self…estrangement。　The　noble；　the　extreme　form　of　self…existence；　receives
the　other　extreme　of　actual　universality　in　return　for　the　universality　of　thought　which　he
relinquished。　The　power　of　the　state　has　passed　over　to　and　fallen　upon　the　noble。　It　falls　to　the
noble　primarily　to　make　the　state…authority　truly　effective：　in　his　existence　as　a　self　on　his　own
account；　that　authority　ceases　to　be　the　inert　being　it　appeared　to　be　qua　extreme　of　abstract　and
merely　implicit　reality。

Looked　at　per　se；　state…power　reflected　back　into　itself；　or　becoming　spiritual；　means　nothing　else
than　that　it　has　come　to　be　a　moment　of　self…conscious　life；　i。e。　is　only　by　being　sublated。
Consequently　it　is　now　the　real　in　the　sense　of　something　whose　spiritual　meaning　lies　in　being
sacrificed　and　squandered；　it　exists　in　the　sense　of　wealth。　It　continues；　no　doubt；　to　subsist　at　the
same　time　as　a　form　of　reality　over　against　wealth；　into　which　in　principle　it　is　forever　passing；　but　it
is　a　reality；　whose　inherent　principle　is　this　very　process　of　passing　over…owing　to　the　service　and
the　reverence　rendered　to　it；　and　by　which　it　arises　—　into　its　opposite；　into　the　condition　of
relinquishing　its　power。　Thus　from　its　point　of　view　（Fürsich）　the　special　and　peculiar　self；　which
constitutes　its　will；　becomes；　by　the　self…abasement　of　the　nobility；　a　universal　that　renounces　itself；
becomes　completely　an　isolated　particular；　a　mere　accident；　which　is　the　prey　of　every　stronger
will。　What　remains　to　it　of　the　universally　acknowledged　and　incommunicable　independence　is　the
empty　name。

While；　then；　the　noble　consciousness　adopted　the　attitude　of　something　that　stood　in　concord　with
the　universal　power；（7）　its　true　nature　lies　rather　in　retaining　its　own　independence　of　being　when
rendering　its　service；　but；　when　really　and　properly　abnegating　its　personality；　its　true　being　lies　in
actually　cancelling　and　rending　in　pieces　the　universal　substance。　Its　spirit　is　the　attitude　of
thoroughgoing　discordance：　on　one　side　it　retains　its　own　will　in　the　honour　it　receives；　on　the　other
hand　it　gives　up　its　will；　but　in　part　it　therein　alienates　from　itself　its　inner　nature；　and　arrives　at　the
extreme　of　discordance　with　itself；　in　part　it　subdues　the　universal　substance　to　itself；　and　puts　this
entirely　at　variance　with　itself。　It　is　obvious　that；　as　a　result；　its　own　specific　nature；　which　made　it
distinct　from　the　so…called　base　type　of　mind；　disappears；　and　with　that　this　latter　type　of　mind　too。
The　base　type　has　gained　its　end；　that　of　subordinating　universal　power　to　self…centred　isolation　of
self。

Endowed　in　this　way　by　the　universal　power；　self…consciousness　exists　in　the　form　of　universal
beneficence：　or；　from　another　point　of　view；　universal　power　is　wealth　that　again　is　itself　an　object
for　consciousness。　For　wealth　is　here　taken　to　be　the　universal　put　indeed　in　subjection；　but　which
is　not　yet　absolutely　returned　into　the　self　through　this　first　transcendence。　Self　has　not　as　yet　its
self　as　such　for　object；　but　the　universal　essential　reality　'm　a　state　of　sublation。　Since　this　object
has　first　come　into　being；　the　relation　of　consciousness　towards　it　is　immediate；　and　consciousness
has　thus　not　yet　set　forth　its　discordance　with　this　object：　we　have　here　nobility　acquiring　its　own
self…centred　existence　in　the　universal　that　has　become　non…essential；　and　hence　acknowledging
the　object　and　feeling　grateful　to　its　benefactor。

Wealth　has　within　it　from　the　first　the　aspect　of　self　existence　（Fürsichmein）。　It　is　not　the　self…less
universal　of　state…power；　or　the　unconstrained　simplicity　of　the　natural　life　of　spirit；　it　is
state…power　as　holding　its　own　by　effort　of　will　in　opposition　to　a　will　that　wants　to　get　the　mastery
over　it　and　get　enjoyment　out　of　it。　But　since　wealth　has　merely　the　form　of　being　essential；　this
one…sided　self…existent　life　—　which　has　no　being　in　itself；　which　is　rather　the　sublation　of　inherent
being　—　is　the　return　of　the　individual　into　himself　to　find　no　essential　reality　in　his　enjoyment。　It
thus　itself　needs　to　be　given　animation；　and　its　reflective　process　of　bringing　this　about　consists　in
its　becoming　something　real　in　itself　as　well　as　for　itself；　instead　of　being　merely　for　itself；　wealth；
which　is　the　sublated　essential　reality；　has　to　become　the　essentially　real。　In　this　way　it　preserves　its
own　spiritual　principle　in　itself。

It　will　be　sufficient　here　to　describe　the　content　of　this　process　since　we　have　already　explained　at
length　its　form。　Nobility；　then；　stands　here　in　relation　not　to　the　object　in　the　general　sense　of
something　essential；　what　is　alien　to　it　is　self…existence　itself。　It　finds　itself　face　to　face　with　its　own
self　as　such　in　a　state　of　estrangement；　as　an　objective　solid　actuality　which　it　has　to　take　from　the
hands　of　another　self…centred　being；　another　equally　fixed　and　solid　entity。　Its　object　is
self…existence；　i。e。　its　own　being：　but　by　being　an　object　this　is　at　the　same　time　ipso　facts　an　alien
reality；　which　is　a　self…centred　being　on　its　own　account；　has　a　will　of　its　own；　i。e。　it　sees　its　self
under　the　power　of　an　alien　will　on　which　it　depends　for　the　concession　of　its　self　。

From　every　particular　aspect　self…consciousness　can　abstract；　and　for　that　reason；　even　when
under　an　obligation　to　one　of　these　aspects；　retains　the　recognition　and　inherent　validity　of
self…consciousness　as　an　independent　reality。　Here；　however；　it　finds　that；　as　regards　its　own　ego；
its　own　proper　and　peculiar　actuality；　it　is　outside　itself　and　belongs　to　an　other；　finds　its
personality　as　such　dependent　on　the　chance　personality　of　another；　on　the　accident　of　a　moment；
of　an　arbitrary　caprice；　or　some　other　utterly　irrelevant　circumstance。

In　the　sphere　of　legal　right；　what　lies　in　the　power　of　the　objective　being　appears　as　an　incidental
content　from　which　it　is　possible　to　make　abstraction；　and　the　governing　force　does　not　affect　the
self　as　such；　rather　this　self　is　recognized。　But　here　the　self　sees　its　self…certainty　as　such　to　be　the
most　unreal　thing　of　all；　finds　its　pure　personality　to　be　absolutely　without　the　character　of
personality。　The　spirit　of　its　gratitude　is；　therefore；　one　in　which　it　feels　profoundly　this　condition　of
humiliation；　and　feels　also　the　deepest　revolt　as　well。　Since　the　pure　ego　sees　itself　outside　self；　and
torn　in　sunder；　everything　that　has　continuity　and　universality；　everything　that　bears　the　name　of
law；　good；　and　right；　is　thereby　torn　to　pieces　at　the　same　time；　and　goes　to　rack　and　ruin：　all
identity　and　concord　break　up；　for　what　holds　sway　is　the　purest　discord　and　disunion；　what　was
absolutely　essential　is　absolutely　unessential；　what　has　a　being　on　its　own　account　has　its　being
outside　itself：　the　pure　ego　itself　is　absolutely　disintegrated。

Thus　although　this　consciousness　receives　back　from　the　sphere　of　wealth　the　objective　form　of
being　a　separate　self…existence；　and　transce