phenomenology of mind-第103节

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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　same　time　plays
with　itself　this　game　of　self…dissolution。　This　judging　and　talking　is；　therefore；　the　real　truth；　which
cannot　be　got　over；　while　it　overpowers　everything　it　is　that　which　in　this　real　world　is　alone　truly
of　importance。　Each　part　of　this　world　comes　to　find　there　its　spirit　expressed；　or　gets　to　be
spoken　of　with　esprit　and　finds　said　of　it　what　it　is。

The　honest（8）　soul　takes　each　moment　as　a　permanent　and　essential　fact；　and　is　the　uncultivated
thoughtless　condition　that　does　not　think　and　does　not　know　that　it　is　likewise　doing　the　very
inverse。　The　distraught　and　disintegrated　soul　is；　however；　aware　of　inversion；　it　is；　in　fact；　a
consciousness　of　absolute　inversion：　the　conceptual　principle　predominates　there；　brings　together
into　a　single　unity　the　thoughts　that　lie　far　apart　in　the　case　of　the　honest　soul；　and　the　language
conveying　its　meaning　is；　therefore；　full　of　esprit　and　wit　（geistreich）。

The　content　uttered　by　spirit　and　uttered　about　itself　is；　then；　the　inversion　and　perversion　of　all
conceptions　and　realities；　a　universal　deception　of　itself　and　of　others。　The　shamelessness
manifested　in　stating　this　deceit　is　just　on　that　account　the　greatest　truth。　This　style　of　speech　is　the
madness　of　the　musician　〃who　piled　and　mixed　up　together　some　thirty　airs；　Italian；　French；　tragic；
comic；　of　all　sorts　and　kinds；　now；　with　a　deep　bass；　he　descended　to　the　depths　of　hell；　then；
contracting　his　throat　to　a　high；　piping　falsetto；　he　rent　the　vault　of　the　skies；　raving　and　soothed；
haughtily　imperious　and　mockingly　jeering　by　turns〃。（9）　The　placid　soul（10）　that　in　simple　honesty　of
heart　takes　the　melody　of　the　good　and　true　to　consist　in　harmony　of　sound　and　uniformity　of
tones；　i。e。　in　a　single　note；　regards　this　style　of　expression　as　a　〃fantastic　mixture　of　wisdom　and
folly；　a　melée　of　as　much　skill　as　low　cunning；　composed　of　ideas　as　likely　to　be　right　as　wrong；
with　as　complete　a　perversion　of　sentiment；　with　as　much　consummate　shamefulness　in　it；　as
absolute　frankness；　candour；　and　truth。　It　will　not　be　able；　to　refrain　from　breaking　out　into　all
these　tones；　and　running　up　and　down　the　whole　gamut　of　feeling；　from　the　depths　of　contempt
and　repudiation　to　the　highest　pitch　of　admiration　and　stirring　emotion。　A　vein　of　the　ridiculous　will
be　diffused　through　the　latter；　which　takes　away　from　their　nature〃；　the　former　will　find　in　their　very
candour　a　strain　of　atoning　reconcilement；　will　find　in　their　shuddering　depths　the　all…powerful
strain　which　gives　to　itself　spirit。

If　we　consider；　by　way　of　contrast　to　the　mode　of　utterance　indulged　in　by　this　self…transparent
distracted　type　of　mind；　the　language　adopted　by　that　simple；　placid　consciousness　of　the　good
and　the　true；　we　find　that　it　can　only　speak　in　monosyllables　when　face　to　face　with　the　frank　and
self…conscious　eloquence　of　the　mind　developed　under　the　influence　of　culture；　for　it　can　say
nothing　to　the　latter　that　the　latter　does　not　know　and　say。　If　it　gets　beyond　speaking　in
monosyllables；　then　it　says　the　same　thing　that　the　cultivated　mind　expresses；　but　in　doing　so
commits；　in　addition；　the　folly　of　imagining　that　it　is　saying　something　new；　something　different。　Its
very　syllables；　〃disgraceful〃；　〃base〃；　are　this　folly　already；　for　the　other　says。　them　of　itself。　This
latter　type　of　spirit　perverts　in　its　mode　of　utterance　everything　that　sounds　monotonous；　because
this　self…sameness　is　merely　an　abstraction；　but　in　its　actual　reality　is　intrinsically　and　inherently
perversion。　On　the　other　hand；　again；　the　unsophisticated　mind　takes　under　its　protection　the　good
and　the　noble　（i。e。　what　retains　its　identity　of　meaning　in　being　objectively　expressed）；　and　defends
it　in　the　only　way　here　possible…that　is　to　say；　the　good　does　not　lose　its　value　because　it　may　be
linked　with　what　is　bad　or　mingled　with　it；　for　to　be　thus　associated　with　badness　is　its　condition
and　necessity；　and　the　wisdom　of　nature　lies　in　this　fact。　Yet　this　unsophisticated　mind；　while　it
intended　to　contradict；　has　merely；　in　doing　so；　gathered　into　a　trifling　form　the　meaning　of　what
spirit　said；　and　put　it　in　a　manner　which；　by　turning　the　opposite　of　noble　and　good　into　the
necessary　condition　of　noble　and　good；　thoughtlessly　supposes　itself　to　convey　something　else　than
that　the　so…called　noble　and　good　is　by　its　very　nature　the　reverse　of　itself；　or　that　what　is　bad　is；
conversely；　something　excellent。

If　the　na？ve　consciousness　makes　up　for　this　barren；　soulless　idea　by　the　concrete　reality　of　what
is　excellent；　by　adducing　an　example　of　what　is　excellent；　whether　in　the　form　of　a　fictitious　case　or
a　true　story；　and　thus　shows　it　to　be　not　an　empty　name；　but　an　actual　fact；　then　it　has　against　it　the
universal　reality　of　the　perverted　action　of　the　entire　real　world；　where　that　example　constitutes
merely　something　quite　isolated　and　particular；　merely　an　espece；　a　sort　of　thing。　And　to　represent
the　existence　of　the　good　and　the　noble　as　an　isolated　particular　anecdote；　whether　fictitious　or
true；　is　the　bitterest　thing　that　can　be　said　about　it。

Finally；　should　the　na？ve　mind　require　this　entire　sphere　of　perversion　to　be　dissolved　and　broken
up；　it　cannot　ask　the　individual　to　withdraw　out　of　it；　for　even　Diogenes　in　his　tub　＇with　his
pretence　of　withdrawal＇　is　under　the　sway　of　that　perversion；　and　to　ask　this　of　the　particular
individual　is　to　ask　him　to　do　precisely　what　is　taken　to　be　bad；　viz。　to　care　for　himself　as
individual。　But　if　the　demand　to　withdraw　is　directed　at　the　universal　individual；　it　cannot　mean　that
reason　must　again　give　up　the　culture　and　development　of　spiritual　conscious　life　which　it　has
reached；　that　reason　should　let　the　extensive　riches　of　its　moments　sink　back　into　the　na？veté　of
natural　emotion；　and　revert　and　approximate　to　the　wild　condition　of　the　animal　consciousness；
which　is　also　called　the　natural　state　of　innocence。　On　the　contrary；　the　demand　for　this　dissolution
can　only　be　addressed　to　the　spirit　of　culture　itself；　and　can　only　mean　that　it　must　qua　spirit　return
out　of　its　confusion　into　itself；　and　win　for　itself　a　still　higher　level　of　conscious　life。

In　point　of　fact；　however；　spirit　has　already　accomplished　this　result。　To　be　conscious　of　its　own
distraught　and　torn　condition　and　to　express　itself　accordingly；　—　this　is　to　pour　scornful　laughter
on　existence；　on　the　confusion　pervading　the　whole　and　on　itself　as　well：　it　is　at　the　same　time　this
whole　confusion　dying　away　and　yet　apprehending　itself　to　be　doing　so。　This　self…apprehending
vanity　of　all　reality　and　of　every　definite　principle　reflects　the　real　world　into　itself　in　a　twofold　form：
in　the　particular　self　of　consciousness　qua　particular；　and　in　the　pure　universality　of　consciousness；
in　thought。　According　to　the　first　aspect；　mind　thus　come　to　itself　has　directed　its　gaze　into　the
world　of　actual　reality；　and　still　has　that　reality　as　its　own　purpose　and　its　immediate　content：　from
the　other　side；　its　gaze　is　in　part　turned　solely　on　itself　and　against　that　world　of　reality；　in　part
turned　away　from　it　towards　heaven；　and　its　object　is　the　region　beyond　the　world。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　（c）　The　Vanity　of　Culture

In　respect　of　that　return　into　self　the　vanity　of　all　things　is　its　own　peculiar　vanity；　it　is　itself　vain。　It　is
self　existing　for　its　own　sake；　a　self　that　knows　not　only　how　to　sum　up　and　chatter　about
everything；　but　cleverly　to　state　the　contradiction　that　lies　in　the　heart　of　the　solid　elements　of
reality；　and　in　the　fixed　determinations　which　judgment　sets　up；　and　this　contradiction　is　their　real
truth。　Looked　at　formally　it　knows　everything　to　be　estranged　from　itself；　self…existence　is　cut　off
from　essential　being　（Ansich）；　what　is　intended　and　the　purpose　are　separated　from　real　truth；　and
from　both　again　existence　for　another；　what　is　ostensibly　put　forward　is　cut　off　from　the　proper
meaning；　the　real　fact；　the　true　intention。

It　thus　knows　exactly　how　to　put　each　moment　in　antithesis　to　every　other；　knows　in　short　how　to
express　correctly　the　perversion　that　dominates　all　of　them：　it　knows　better　than　each　what　each　is；
no　matter　how　it　is　constituted。　Since　it　apprehends　what　is　substantial　from　the　side　of　that
disunion　and　contradiction　of　elements　combined　within　its　nature；　but　not　from　the　side　of　this
union　itself；　it　understands　very　well　how　to　pass　judgment　on　this　substantial　reality；　but　has　lost
the　capacity　of　truly　grasping　it。

This　vanity　needs　at　the　same　time　the　vanity　of　all　things；　in　order　to　get　from　them　consciousness
of　itself　it　therefore　itself　creates　this　vanity；　and　is　the　soul　that　supports　it。　State…power　and
wealth　are　the　supreme　purposes　of　its　strenuous　exertion；　it　is　aware　that　through　renunciation　and
sacrifice　it　is　moulded　into　universal　shape；　that　it　attains　universality；　and　in　possessing　universality
finds　general　recognition　and　acceptance：　state…power　and　wealth　are　the　real　and　actually
ackno