phenomenology of mind-第102节

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being　a　separate　self…existence；　and　transcends　that　objective　character；　yet　it　is　not　only；　like　the
preceding　reflexion；　not　completed　in　principle；　but　is　consciously　unsatisfied：　the　reflexion；
wherein　the　self　receives　itself　as　an　objective　fact；　is　sheer　direct　contradiction　that　has　taken　root
in　the　pure　ego　as　such。　Qua　self；　however；　it　at　the　same　time　ipso　facto　rises　above　this
contradiction；　it　is　absolutely　elastic；　and　again　cancels　this　sublation　of　itself；　repudiates　this
repudiation　of　itself；　wherein　its　self…existence　is　made　to　be　something　alien　to　it；　revolts　against
this　acceptance　of　itself　and　in　the　very　reception　of　itself　is　self…existent。

Since；　then；　the　attitude　of　this　type　of　consciousness　is　bound　up　with　this　condition　of　utter
disintegration；　the　distinction　constituting　its　spiritual　nature…that　of　being　nobility　and　opposed　to
baseness…falls　away　and　both　aspects　are　the　same。

The　spirit　of　well…doing　that　characterizes　the　action　of　wealth　may；　further；　be　distinguished　from
that　of　the　conscious　life　accepting　the　benefit　it　confers；　and　deserves　special　consideration。

The　spirit　animating　wealth　had　an　unreal　insubstantial　independence；　wealth　was　something　given
freely　to　all。　By　communicating　what　it　has；　however；　it　passes　into　something　essential　and
inherent；　since　it　fulfilled　its　destiny；　that　of　sacrificing　itself；　it　cancels　the　aspect　of　singleness；　that
of　merely　seeking　enjoyment　for　one's　own　self；　and；　being　thus　sublated　qua　single；　spirit　here　is
universality　or　essentially　real。

What　it　imparts；　what　it　gives　to　others；　is　self…existence。　It　does　not　hand　itself　over；　however；　as
a　natural　self…less　object；　as　the　frankly　and　freely　offered　condition　of　unconscious　life；　but　as
self…conscious；　as　a　reality　keeping　hold　of　itself：　it　is　not　like　the　power　of　an　inorganic　element
which　is　felt　by　the　consciousness　receiving　its　force　to　be　inherently　transitory；　it　is　the　power　over
self；　a　power　aware　that　it　is　independent　and　voluntary；　and　knowing　at　the　same　time　that　what　it
dispenses　becomes　the　self　of　someone　else。

Wealth　thus　shares　repudiation　with　its　clientele；　but　in　place　of　revolt　appears　arrogance。　For　in
one　aspect　it　knows；　as　well　as　the　self　it　benefits；　that　its　self…existence　is　a　matter　of　accident　but
itself　is　this　accident　in　whose　power　personality　is　placed。　In　this　mood　of　arrogance　—　which
thinks　it　has　secured　through　a　dole　an　alien　ego…nature；　and　thereby　brought　its　inmost　being　into
submission　—　it　overlooks　the　secret　rebellion　of　the　other　self：　it　overlooks　the　fact　of　all　bonds
being　completely　cast　aside；　overlooks　this　pure　disintegration；　in　which；　the　self…identity　of　what
exists　for　its　own　sake　having　become　sheer　internal　discordance；　all　oneness　and　concord；　all
subsistence　is　rent　asunder；　and　in　which　in　consequence　the　repute　of　and　respect　for　the
benefactor　are　the　first　to　be　shattered。　It　stands　directly　in　front　of　this　abyss；　cleaving　it　to　the
innermost；　this　bottomless　pit；　where　every　solid　base　and　stay　have　vanished：　and　in　the　depths　it
sees　nothing　but　a　common　thing；　a　plaything　for　its　whims；　a　chance　result　of　its　own　caprice。　Its
spirit　consists　in　quite　unreal　imagining；　in　being　superficiality　forsaken　of　all　true　spiritual　import。

Just　as　self…consciousness　had　its　own　manner　of　speech　in　dealing　with　state…power；　in　other
words；　just　as　spirit　took　the　form　of　expressly　and　actually　mediating　between　these　two
extremes；　self…consciousness　has　also　a　mode　of　speech　in　dealing　with　wealth；　but　still　more　when
in　revolt　does　it　adopt　a　language　of　its　own。　The　form　of　utterance　which　supplies　wealth　with　the
sense　of　its　own　essential　significance；　and　thereby　makes　itself　master　of　it；　is　likewise　the
language　of　flattery；　but　of　ignoble　flattery；　for　what　it　gives　out　to　be　the　essential　reality；　it　knows
to　be　a　reality　without　an　inherent　nature　of　its　own；　to　be　something　at　the　mercy　of　others。　The
language　of　flattery；　however；　as　already　remarked；　is　that　of　a　spirit　still　one…sided。　To　be　sure　its
constituent　elements　are；　on　the　one　hand；　a　self　moulded　by　service　into　a　shape　where　it　is
reduced　to　bare　existence；　and；　on　the　other；　the　inherent　reality　of　the　power　dominating　the　self。
Yet　the　bare　principle；　the　pure　conception；　in　which　the　simple　self　and　the　inherent　reality
（Ansich）；　that　pure　ego　and　this　pure　reality　or　thought；　are　one　and　the　same　thing　—　this
conceptual　unity　of　the　two　aspects　between　which　the　reciprocity　takes　effect；　is　not　consciously
felt　when　this　language　is　used。　The　object　is　consciously　still　the　inherent　reality　in　opposition　to
the　self；　in　other　words；　the　object　is　not　for　consciousness　at　the　same　time　its　own　proper　self　as
such。

The　language　expressing　the　condition　of　disintegration；　wherein　spiritual　life　is　rent　asunder；　is；
however；　the　perfect　form　of　utterance　for　this　entire　realm　of　spiritual　culture　and　development；　of
the　formative　process　of　moulding　self…consciousness　（Bildung）；　and　is　the　spirit　in　which　it　most
truly　exists。　This　self…consciousness；　which　finds　befitting　the　rebellion　that　repudiates　its　own
repudiation；　is　eo　ipso　absolute　self…identity　in　absolute　disintegration；　the　pure　activity　of
mediating　pure　self…consciousness　with　itself。　It　is　the　oneness　expressed　in　the　identical　judgment；
where　one　and　the　same　personality　is　subject　as　well　as　predicate。　But　this　identical　judgment　is　at
the　same　time　the　infinite　judgment；　for　this　personality　is　absolutely　split　in　two；　and　subject　and
predicate　are　entities　utterly　indifferent　one　to　the　other；　which　have　nothing　to　do　with　each　other；
with　no　necessary　unity；　so　much　so　that　each　has　the　power　of　an　independent　personality　of　its
own。　What　exists　as　a　self　on　its　own　account　has　for　its　object　its　own　self…existence；　which　is
object　in　the　sense　of　an　absolute　other；　and　et　at　the　same　time　directly　in　the　form　of　itself　—　itself
in　the　sense　of　an　other；　not　as　if　this　had　an　other　content；　for　the　content　is　the　same　self　in　the
form　of　an　absolute　opposite；　with　an　existence　completely　all　its　own　and　indifferent。

We　have；　then；　here　the　spirit　of　this　real　world　of　formative　culture；　conscious　of　its　own　nature　as
it　truly　is；　and　conscious　of　its　ultimate　and　essential　principle　（Begriff）。

This　type　of　spiritual　life　is　the　absolute　and　universal　inversion　of　reality　and　thought；　their　entire
estrangement　the　one　from　the　other；　it　is　pure　culture。　What　is　found　out　in　this　sphere　is　that
neither　the　concrete　realities；　state…power　and　wealth；　nor　their　determinate　conceptions；　good　and
bad；　nor　the　consciousness　of　good　and　bad　（the　consciousness　that　is　noble　and　the
consciousness　that　is　base）　possess　real　truth；　it　is　found　that　all　these　moments　are　inverted　and
transmuted　the　one　into　the　other；　and　each　is　the　opposite　of　itself。

The　universal　power；　which　is　the　substance；　when　it　gains　a　spiritual　nature　peculiarly　its　own
through　the　principle　of　individuality；　accepts　the　possession　of　a　self　of　its　own　merely　as　a。　name
by　which　it　is　described；　and；　even　in　being　actual　power；　is　really　so　powerless　as　to　have　to
sacrifice　itself。　But　this　self…less　reality　given　over　to　others；　this　self　that　is　turned　into　a　thing；　is　in
fact　the　return　of　the　reality　into　itself；　it　is　a　self…existence　that　is　there　for　its　own　sake；　it　is　the
existence　of　spirit。

The　principles　belonging　to　these　realities；　the　thoughts　of　good　and　bad；　are　similarly　transmuted
and　reversed　in　this　process；　what　is　characterized　as　good　is　bad；　and　vice　versa。　The
consciousness　of　each　of　these　moments　by　itself；　the　conscious　types　judged　as　noble　and　base
—　these　are　rather　in　their　real　truth　similarly　the　reverse　of　what　these　specific　forms　intend　to　be；
nobility　is　base　and　repudiated；　just　as　what　is　repudiated　as　base　turns　round　into　the　nobleness
that　characterizes　the　most　highly　developed　form　of　free　self…consciousness。

Looked　at　formally；　everything　is　likewise　in　its　external　aspects　the　reverse　of　what　it　is　internally
for　itself；　and　again　it　is　not　really　and　in　truth　what　it　is　for　itself；　but　something　else　than　it　wants　to
be；　its　existence　on　its　own　account　is；　strictly　speaking；　the　loss　of　self；　and　alienation　of　self　is
really　self…preservation。

The　state　of　things　brought　about　here；　then；　is　that　all　moments　execute　justice　on　one　another　all
round；　each　is　just　as　much　in　a　condition　of　inherent　self…alienation　as　it　moulds　itself　into　its
opposite；　and　in　this　way　reverses　the　nature　of　that　opposite。

　　　　　　　　　　　　　　　　　　　　　　　　　（b）　The　Language　of　Distraction

Spirit　truly　objective；　however；　is　just　this　unity　of　absolutely　separate　moments；　and　in　fact　comes
into　existence　as　the　common　ground；　the　mediating　agency；　just　through　the　independent　reality　of
these　self…less　extremes。　Its　existence　consists　in　universal　talk　and　depreciatory　judgment　rending
and　tearing　everything；　before　which　all　those　moments　are　broken　up　that　are　meant　to　signify
something　real　and　to　stand　for　actual　members　of　the　whole；　and　which　at　the　sam