phenomenology of mind-第107节

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same　time　this　priesthood　conspires　with　Despotism；　which　takes　up　the　attitude　of　being　the
synthetic　crude　（begrifflos）　unity　of　the　real　and　this　ideal　kingdom　—　a　singularly　amorphous　and
inconsistent　type　of　being　—　and　stands　above　the　bad　insight　of　the　multitude　and　the　bad
intention　of　the　priests；　and　even　combines　both　of　these　within　itself。　As　the　result　of　the　stupidity
and　confusion　produced　amongst　the　people　by　the　agency　of　priestly　deception；　despotism
despises　both　and　draws　for　itself　the　advantage　of　undisturbed　control　and　the　fulfilment　of　its
lusts；　its　humours；　and　its　whims。　Yet　at　the　same　time　it　is　itself　in　this　same　state　of　murky　insight；
is　equally　superstition　and　error。　

Enlightenment　does　not　attack　these　three　forms　of　the　enemy　without　distinction。　For　since　its
essential　nature　is　pure　insight；　which　is　per　se　universal；　its　true　relation　to　the　other　extreme　is　that
in　which　it　is　concerned　with　the　common　and　identical　element　in　both。　The　aspect　of　individual
existence　isolating　itself　from　the　universal　na？ve　consciousness　is　the　antithesis　of　it；　and　cannot
be　directly　affected　by　it。　The　will　of　the　deceiving　priesthood　and　the　oppressive　despot　is；
therefore；　not　primarily　the　object　on　which　it　directs　its　activity；　its　object　is　the　insight　that　is
without　will　and　without　individualized　isolated　self…existence；　the　notion　（Begriff）　of　rational
self…consciousness；　which　has　its　existence　in　the　total　conscious　area；　but　is　not　yet　there　in　the
fullness　of　its　true　meaning　（Begriff）。　

Since；　however；　pure　insight　rescues　this　genuinely　honest　form　of　insight；　with　its　naive　simplicity
of　nature；　from　prejudices　and　errors；　it　wrests　from　the　hands　of　bad　intention　the　effective
realization　of　its　powers　of　deception；　for　whose　realm　the　incoherent　and　undeveloped
（begrifflos）　consciousness　of　the　general　area　provides　the　basis　and　raw　material；　while　the
self…existence　of　each　power　finds　its　substance　in　the　simple　consciousness。　

The　relation　of　pure　insight　to　the　naive　consciousness　of　absolute　Being　has　now　a　double　aspect。
On　one　side　pure　insight　is　inherently　one　and　the　same　with　it。　On　the　other　side；　however；　this
naive　consciousness　lets　absolute　Being　as　well　as　its　parts　dispose　themselves　at　will　in　the　simple
element　of　its　thought；　and　subsist　there；　and　lets　them　bold　only　as　its　inherent　nature　and　hence
hold　good　in　objective　form。　In　accepting　this　inherent　nature　it　disowns；　however；　its　own
independent　existence。　In　so　far　as；　according　to　the　first　aspect；　this　belief　is　for　pure　insight
inherently　and　essentially　pure　self…consciousness；　and　has　merely　to　become　so　expressly　for
itself；　pure　insight　finds　in　this　constitutive　notion　of　belief　the　element　in　which；　in　place　of　false
insight；　it　realizes　itself。　

Since；　from　this　point　of　view；　both　are　essentially　the　same；　and　the　relation　of　pure　insight　takes
effect　through　and　in　the　same　element；　the　communication　between　them　is　direct　and　immediate；
and　their　give　and　take　an　unbroken　interfusion。　Whatever　pins　and　bolts　may　be　otherwise　driven
into　consciousness；　it　is　in　itself　this　simplicity　of　nature　in　which　everything　is　resolved；　forgotten；
and　unconstrained；　and　which；　therefore；　is　absolutely　receptive　to　the　activity　of　the　notion。　The
communication　of　pure　insight　is　on　that　account　comparable　to　a　silent　extension　or　the　expansion；
say；　of　a　scent　in　the　unresisting　atmosphere。　It　is　a　penetrating　infection；　which　did　not　previously
make　itself　noticeable　as　something　distinct　from　and　opposed　to　the　indifferent　medium　into　which
it　insinuates　its　way；　and　hence　cannot　be　averted。　Only　when　the　infection　has　become
widespread　is　that　consciousness　alive　to　it；　which　unconcernedly　yielded　to　its　influence。　For　what
this　consciousness　received　into　itself　was　doubtless　something　simple；　homogeneous；　and　uniform
throughout　it；　but　was　at　the　same　time　the　simplicity　of　self…reflected　negativity；　which　later　on　also
develops　by　its　nature　into　something　opposed；　and　thereby　reminds　consciousness　of　its　previous
state。　This　simple　uniformity　is　the　notion；　which　is　simple　knowledge　that　knows　both　itself　and　its
opposite；　this　opposite　being；　however；　cancelled　as　opposite　within　the　self…knowledge　of　the
notion。　In　the　condition；　therefore；　in　which　consciousness　becomes　aware　of　pure　insight；　this
insight　is　already　widespread。　The　struggle　with　it　betrays　the　fact　that　the　infection　has　done　its
work。　The　struggle　is　too　late；　and　every　means　taken　merely　makes　the　disease　worse；　for　the
disease　has　seized　the　very　marrow　of　spiritual　life；　viz。　consciousness　in　its　ultimate　principle
（Begriff）；　or　its　pure　inmost　nature　itself。　There　is　therefore　no　power　left　in　conscious　life　to
surmount　the　disease。　Because　it　affects　the　very　inmost　being；　its　manifestations；　so　long　as　they
remain　isolated；　are　repressed　and　subside　and　its　superficial　symptoms　are　smothered。　This　is
immensely　to　its　advantage；　for　it　does　not　now　squander　its　power　in　useless　fashion；　nor　does　it
show　itself　unworthy　of　its　true　nature　—　which　is　the　case　when　it　breaks　out　into　symptoms　and
isolated　eruptions　antithetic　to　the　content　of　belief　and　to　the　connexion　of　its　external　reality。
Rather；　being　now　an　invisible　and　unperceived　spirit；　it　insinuates　its　way　through　and　through　the
noble　parts；　and　soon　has　got　complete　bold　over　all　the　vitals　and　members　of　the　unconscious
idol；　and　then　〃some　fine　morning　it　gives　its　comrade　a　shove　with　the　elbow；　when；　bash！　crash！
—　and　the　idol　is　lying　on　the　floor〃。（2）　On　some　〃fine　morning〃；　whose　noon　is　not　red　with　blood；
if　the　infection　has　penetrated　to　every　organ　of　spiritual　life。　It　is　then　the　memory　alone　that　still
preserves　the　dead　form　of　the　spirit's　previous　state；　as　a　vanished　history；　vanished　men　know
not　how。　And　the　new　serpent　of　wisdom；　raised　on　high　before　bending　worshippers；　has　in　this
manner　painlessly　sloughed　merely　a　shrivelled　skin。　

But　this　silent　steady　working　of　the　loom　of　spirit　in　the　inner　region　of　its　substance；（3）　spirit's
own　action　being　hidden　from　itself；　is　merely　one　side　of　the　realizing　of　pure　insight。　Its　expansion
does　not　only　consist　in　like　combining　with　like；　and　its　realization　is　not　merely　an　unresisted
expansion。　The　action　of　the　principle　of　negation　is　just　as　essentially　a　developed　process　of
self…distinction；　which；　being　a　conscious　action；　must　set　forth　its　moments　in　a　definitely
manifested　expression；　and　must　make　its　appearance　in　the　form　of　a　great　noise；　and　a　violent
struggle　with　an　opposite　as　such。　

We　have；　therefore；　to　see　how　pure　insight　and　pure　intention　manifests　its　negative　attitude
towards　that　other　which　it　finds　standing　opposed　to　it。　

Pure　insight　and　intention；　operating　negatively；　can　only　be　—　since　its　very　principle　is　all
essentiality　and　there　is　nothing　outside　it　—　the　negative　of　itself。　As　insight；　therefore；　it　passes
into　the　negative　of　pure　insight；　it　becomes　untruth　and　unreason；　and　as　intention　it　passes　into
the　negative　of　pure　intention；　becomes　a　lie　and　sordid　impurity　of　purpose。　

It　involves　itself　in　this　contradiction　by　the　fact　that　it　engages　in　a　strife　and　thinks　to　do　battle
with　some　alien　external　other。　It　merely　imagines　this；　for　its　nature　as　absolute　negativity　lies　in
having　that　otherness　within　its　own　self。　The　absolute　notion　is　the　category；　it　is　the　principle　that
knowledge　and　the　object　of　knowledge　are　the　same。　In　consequence；　what　pure　insight
expresses　as　its　other；　what　it　pronounces　to　be　an　error　or　a　lie；　can　be　nothing　else　than　its　own
self；　it　can　only　condemn　what　itself　is。　What　is　not　rational　has　no　truth；　or　what　is　not
comprehended　through　a　notion；　conceptually　determined；　is　not。　When　reason　thus　speaks　of
some　other　than　itself　is；　it　in　fact　speaks　merely　of　itself；　it　does　not　therein　go　beyond　itself。　

This　struggle　with　the　opposite；　therefore；　combines　in　its　meaning　the　significance　of　being　insight's
own　actualization。　This　consists　just　in　the　process　of　unfolding　its　moments　and　taking　them　back
into　itself。　One　part　of　this　process　is　the　making　of　the　distinction　in　which　the　insight　of　reason
opposes　itself　as　object　to　itself；　so　long　as　it　remains　in　this　condition；　it　is　at　variance　with　itself。
Qua　pure　insight　it　is　without　any　content；　the　process　of　its　realization　consists　in　itself　becoming
content　to　itself；　for　no　other　can　be　made　its　content；　because　it　is　the　category　become
self…conscious。　But　since　this　insight　in　the　first　instance　thinks　of　the　content　as　in　its　opposite；　and
knows　the　content　merely　as　a　content；　and　does　not　as　yet　think　of　it　as　its　own　self；　pure　insight
misconceives　itself　in　it。　The　complete　attainment　of　insight；　therefore；　has　the　sense　of　a　process　of
coming　to　know　that　content　as　its　own；　which　was　to　begin　with　opposite　to　itself。　Its　result；
however；　will　be　thereby　neither　the　reestablishment　of　the　errors　it　fights　with；　nor　merely　its
original　notion；　but　an　insight　which　knows　the　absolute　negation　of　itself　to　be　its　ow