phenomenology of mind-第104节

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finds　general　recognition　and　acceptance：　state…power　and　wealth　are　the　real　and　actually
acknowledged　forms　of　power。　But　its　gaining　acceptance　thus　is　itself　vain；　and　just　by　the　fact
that　it　gets　the　mastery　over　them　it　knows　them　to　be　not　real　by　themselves；　knows　rather　itself
to　be　the　power　within　them；　and　them　to　be　vain　and　empty。　That　in　possessing　them　it　thus　itself
is　able　to　stand　apart　from　and　outside　them　—　this　is　what　it　expresses　in　witty　phrases；　and　to
express　this　is；　therefore；　its　supreme　interest；　and　the　true　meaning　of　the　whole　process。　In　such
utterance　this　self…in　the　form　of　a　pure　self　not　associated　with　or　bound　by　determinations
derived　either　from　reality　or　thought…comes　consciously　to　be　a　spiritual　entity　having　a　truly
universal　significance　and　value。　It　is　the　condition　in　which　the　nature　of　all　relationships　is　rent
asunder；　and　it　is　the　conscious　rending　of　them　all。　But　only　by　self…consciousness　being　roused　to
revolt　does　it　know　its　own　peculiar　torn　and　shattered　condition；　and　in　its　knowing　this　it　has
ipso　facto　risen　above　that　condition。　In　that　state　of　self…conscious　vanity　all　substantial　content
comes　to　have　a　negative　significance；　which　can　no　longer　be　taken　in　a　positive　sense。　The
positive　object　is　merely　the　pure　ego　itself；　and　the　consciousness　that　is　rent　in　sunder　is
inherently　and　essentially　this　pure　self…identity　of　self…consciousness　returned　to　itself。



　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　It　will　be　observed　that　〃culture〃　embraces　all　means　of　self…development；　〃ideas〃　as　well　as
material　factors　such　as　〃wealth〃。　

2。　Bacon's　phrase；　〃Knowledge　is　power〃。　

3。　〃Espèce　se　dit　de　personnes　auxquelles　on　ne　trouve　ni　qualité　ni　mérite。〃…Littré。　

4。　Diderot's　Rameau's　Neffe。　

5。　Cp。　Hume's　view　of　〃personal　identity〃；　Treatise；　pt。　IV；　c。　6。　

6。　Cp。　〃L'état　c'est　moi。〃　

7。　v。　p。　524。　

8。　v。　p。　432　ff。　

9。　Diderot；　Rameau's　Neffe。　

10。　The　〃philosopher〃　in　Diderot's　Dialogue。　




I。　b　
　　　　　　　　　　　　　　　　Belief　and　Pure　Insight　（1）

THE　spiritual　condition　of　self…estrangement　exists　in　the　sphere　of　culture　as　a　fact。　But　since　this
whole　has　become　estranged　from　itself；　there　lies　beyond　this　sphere　the　nonactual　realm　of　pure
consciousness；　of　thought。　Its　content　consists　of　what　has　been　reduced　purely　to　thought；　its
absolute　element　is　thinking。　Since；　however；　thinking　is　in　the　first　instance　the　element　of　this
world；　consciousness　has　merely　these　thoughts；　but　it　does　not　as　yet　think　them　or　does　not
know　that　they　are　thoughts：　to　consciousness　they　appear　in　the　form　of　presentations；　they　are
objects　in　the　form　of　ideas。　For　it　comes　out　of　the　sphere　of　actuality　into　that　of　pure
consciousness；　but　is　itself　still　to　all　intents　and　purposes　in　the　sphere　of　actuality　with　the
determinateness　that　implies。　The　conscious　state　of　contrition　and　abasement　is　still　essentially　and
inherently　the　self…identity　of　pure　consciousness；　not　as　a　fact　that　itself　is　aware　of　but　only　as
presented　to　us　who　are　considering　its　condition。　It　has　thus　not　as　yet　completed　within　itself　the
process　of　spiritual　exaltation；　it　is　simply　there；　and　it　still　has　within　itself　the　opposite　principle　by
which　it　is　conditioned；　without　as　yet　having　become　master　of　that　principle　through　the
mediating　process。　Hence　the　essential　content　of　its　thought　is　not　taken　to　be　an　essential　object
merely　in　the　form　of　abstract　immanence　（Ansich）；　but　in　the　form　of　a　common　object；　an　object
that　has　merely　been　elevated　into　another　element；　without　having　lost　the　character　of　an　object
that　is　not　constituted　by　thought。

It　is　essentially　distinct　from　the　immanent　nature　which　constitutes　the　essential　being　of　the　stoic
type　of　consciousness。　The　significant　factor　for　Stoicism　was　merely　the　form　of　thought　as　such；
which　has　any　content　foreign　to　it　that　is　drawn　from　actuality。　In　the　case　of　the　consciousness
just　described；　however；　it　is　not　the　form　of　thought　which　counts。　Similarly　it　is　essentially　distinct
from　the　inherent　principle　of　the　virtuous　type　of　conscious　life；　here　the　essential　fact　stands；　no
doubt；　in　a　relation　to　reality；　it　is　the　essence　of　reality　itself：　but　it　is　no　more　than　an　unrealized
essence　of　it。　In　the　above　type　of　consciousness　the　essence；　although　no　doubt　beyond　reality；
stands　all　the　same　for　an　actual　real　essence。　In　the　same　way；　the　inherently　right　and　good　which
reason　as　lawgiver　establishes；　and　the　universal　operating　—　when　consciousness　tests　and
examines　laws　—　neither　of　these　has　the　character　of　actual　reality。

Hence　while　pure　thought　fell　within　the　sphere　of　spiritual　culture　as　an　aspect　of　the　estrangement
characteristic　of　this　sphere；　as　the　standard；　in　fact；　for　judging　abstract　good　and　abstract　bad；　it
has　become　enriched；　by　having　gone　through　the　process　of　the　whole；　with　the　element　of　reality
and　thereby　with　content。　This　reality　of　its　essential　being；　however；　is　at　the　same　time　merely　a
reality　of　pure　consciousness；　not　of　concrete　actual　consciousness：　it　is　no　doubt　lifted　into　the
element　of　thought；　but　this　concrete　consciousness　does　not　yet　take　it　for　a　thought；　it　is　beyond
the　reality　peculiar　to　this　consciousness；　for　it　means　flight　from　the　latter。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　（1）　The　Idea　of　Belief

In　the　form　in　which　Religion　here　appears　—　for　it　is　religion　obviously　that　we　are　speaking　about
—　as　the　belief　which　belongs　to　the　realm　of　culture；　religion　does　not　yet　appear　as　it　is　truly　and
completely　（an　und　für　sich）。　It　has　already　come　before　us　in　other　phases；　viz。　as　the　unhappy
consciousness；　as　a　form　of　conscious　process　with　no　substantial　content　in　it。　So；　too；　in　the　case
of　the　ethical　substance；　it　appeared　as　a　belief　in　the　nether…world。　But　a　consciousness　of　the
departed　spirit　is；　strictly　speaking；　not　belief；　not　the　inner　essence　subsisting　in　the　element　of
pure　consciousness　away　beyond　the　actual：　there　the　belief　its　has　itself　an　immediate　existence　in
the　present；　its　element　is　the　family。

But　at　the　stage　we　are　now　considering；　religion　is　in　part　the　outcome　of　the　substance；　and　is　the
pure　consciousness　of　that　substance；　in　part　this　pure　consciousness　is　alienated　from　its　concrete
actual　consciousness；　the　essence　from　its　existence。　It　is　thus　doubtless　no　longer　the　insubstantial
process　of　consciousness；　but　it　has　still　the　characteristic　of　opposition　to　actuality　qua　this
actuality　in　general；　and　of　opposition　to　the　actuality　of　self…consciousness　in　particular。　It　is
essentially；　therefore；　merely　a　belief。

This　pure　consciousness　of　Absolute　Being　is　a　consciousness　in　estrangement。　Let　us　see　more
closely　what　is　the　characteristic　of　that　whose　other　it　is；　we　can　only　consider　it　in　connexion　with
this　other。　In　the　first　instance　this　pure　consciousness　seems　to　have　over　against　it　merely　the
world　of　actuality。　But　since　its　nature　is　to　flee　from　this　actuality；　and　thereby　is　characterized　by
opposition；　it　has　this　actuality　inherent　within　its　own　being；　pure　consciousness　is；　therefore；
essentially　in　its　very　being　self　alienated；　and　belief　constitutes　merely　one　side　of　it。　The　other　side
has　already　arisen　too。　For　pure　consciousness　is　reflexion　out　of　the　world　of　culture　in　such　a
way　that　the　substantial　content　of　this　sphere；　as　also　the　separate　areas　into　which　it　falls；　are
shown　to　be　what　they　inherently　are…essential　modes　of　spiritual　life；　absolutely　restless　processes
or　determinate　moments　which　are　at　once　cancelled　in　their　opposite。　Their　essential　nature　bare
consciousness；　is　thus　the　bare　simplicity　of　absolute　distinction；　distinction　which　as　it　stands　is　no
distinction。　Consequently　it　is　pure　self…existence　not　of　this　single　self；　but　essentially　universal　self；
whose　being　consists　in　a　restless　process　invading　and　pervading　the　stable　existence　of　actual
fact。　In　it　is　thus　found　the　certainty　that　knows　itself　at　once　as　the　truth：　there　we　have　pure
thought　in　the　sense　of　absolute　notion　with　all　its　power　of　negativity；　which　annihilates　every
objective　existence　that　would　claim　to　stand　over　against　consciousness；　and　turns　it　into　a　form
of　conscious　existence。

This　pure　consciousness　is　at　the　same　time　simple　and　undifferentiated　as　well；　just　because　its
distinction　is　no　distinction。　Being　this　form　of　bare　and　simple　reflexion　into　self；　however；　it　is　the
element　of　belief；　in　which　spirit　has　the　character　of　positive　universality；　of　what　is　inherent　and
essential　in　contrast　with　that　self…existence　of　self…consciousness。

Forced　back　upon　itself　away　from　this　unsubstantial　world　whose　being　is　mere　dissolution；　spirit
when　we　consider　its　true　meaning　is；　in　undivided　unity；　at　once　the　absolute　movement；　the
ceaseless　process　of　negating　its　appearance；　as　well　as　the　essential　substance　thereof　satisfied
within　itself；　and　the　positive　stability　of　that　process。　But；　bearing　as　they　inherently　do　the
characteristic　of　alienation；　these　two　moments　fall　apart　in　the　shape　of　a　twofol