phenomenology of mind-第112节

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contingencies；　and　absolute　Being　itself　comes　before　belief　in　the　form　of　a　pictorial　presentation
of　an　ordinary　actual　fact。　Consequently　belief　is　also　a　certainty　which　does　not　carry　the　truth
within　it；　and　it　confesses　itself　to　be　an　unsubstantial　consciousness　of　this　kind；　holding　of　this
world　and　separated　from　the　spirit　that　is　self…assuring　and　assured　of　itself。　This　moment；
however；　belief　forgets　in　its　immediate　spiritual　knowledge　of　absolute　Reality。　

Enlightenment；　however；　which　reminds　belief　of　all　this；　thinks　again　merely　of　the　contingency　of
the　knowledge　and　forgets　the　other　—　thinks　only　of　the　mediating　process　which　takes　effect
through　an　alien　third　term；　and　does　not　think　of　that　process　wherein　the　immediate　is　for　itself　its
own　third　term　through　which　it　mediates　itself　with　the　other；　viz。　with　itself。　

Finally；　on　the　view　enlightenment　takes　of　the　action　of　belief；　the　rejection　of　enjoyment　and
possessions　is　looked　upon　as　wrong　and　purposeless。　

As　to　the　wrong　thus　done；　enlightenment　preserves　its　harmony　with　the　believing　mind　in　this：　—
that　belief　itself　acknowledges　the　actual　reality　of　possessing　property；　keeping　bold　of　it；　and
enjoying　it。　In　insisting　on　its　property；　it　behaves　with　all　the　more　stubborn　independence　and
exclusiveness；　and　in　its　enjoyment　with　all　the　more　frank　self…abandonment；　since　its　religious　act
of　giving　up　pleasure　and　property　takes　effect　beyond　the　region　of　this　actuality；　and　purchases
for　it　freedom　to　do　as　it　likes　so　far　as　that　other　sphere　is　concerned。　This　service；　the　service　of
sacrificing　natural　activities　and　enjoyments；　in　point　of　fact　has　no　truth；　owing　to　this　opposition。
The　retention　and　the　sacrifice　subsist　together　side　by　side。　The　sacrifice　is　merely　a　〃sign〃　which
performs　real　sacrifice　only　as　regards　a　small　part；　and　hence　in　point　of　fact　is　only　a　figurative
idea　of　sacrifice。　

As　for　purposiveness；　enlightenment　finds　it　pointless　and　stupid　to　throw　away　a　possession　in
order　to　feel　and　to　prove　oneself　to　be　free　from　all　possession；　to　renounce　an　enjoyment　in
order　to　think　and　demonstrate　that　one　is　rid　of　all　enjoyment。　The　believing　mind　itself　takes　the
absolute　act　for　a　universal　one。　Not　only　does　the　action　of　its　absolute　Reality　as　its　object
appear　something　universal；　but　the　individual　consciousness；　too；　has　to　prove　itself　detached
entirely　and　altogether　from　its　sensuous　nature。　But　throwing　away　a　single　possession；　giving　up
and　disclaiming　a　single　enjoyment；　is　not　acting　universally　in　this　way。　And　since　in　the　action　the
purpose；　which　is　a　universal；　and　the　performance；　which　is　a　singular　process；　were　bound　to
stand　before　consciousness；　as　essentially　incompatible；　that　action　shows　itself　to　be　of　a　kind　in
which　consciousness　has　no　share；　and　consequently　this　way　of　acting　is　seen　to　be　too　naive　to
be　an　action　at　all。　It　is　too　naive　to　fast　in　order　to　prove　oneself　quite　indifferent　to　the　pleasures
of　the　table；　too　naive　to　rid　the　body　of　some　other　pleasure；　as　Origen　did；　in　order　to　show　that
pleasure　is　finished　and　done　with。　The　act　itself　proves　an　external　and　a　single　operation。　But
desire　is　deeply　rooted　within　the　inner　life；　and　is　a　universal　element；　its　pleasure　neither
disappears　with　the　instrument　for　getting　pleasure　nor　by　abstention　from　particular　pleasures。　

But　enlightenment　on　its　side　here　isolates　the　unrealized　inwardness　as　against　the　concrete
actuality；　just　as　in　the　case　of　the　devotion　and　direct　intuition　of　belief；　enlightenment　held　fast　to
the　externality　of　things　of　sense　as　against　the　inward　attitude　of　belief。　Enlightenment　finds　the
main　point　in　the　intention；　in　the　thought；　and　thereby　finds　no　need　for　actually　bringing　about　the
liberation　from　natural　ends。　On　the　contrary；　this　inner　sphere　is　itself　the　formal　element　that　has
its　concrete　fulfilment　in　natural　impulses；　which　are　justified　simply　by　the　fact　that　they　fall　within；
that　they　belong　to　universal　being；　to　nature。　

Enlightenment；　then；　holds　irresistible　sway　over　belief　by　the　fact　that　the　latter　finds　in　its　own
consciousness　the　very　moments　to　which　enlightenment　gives　significance　and　validity。　Looking
more　closely　at　the　action　exerted　by　this　force；　its　operation　on　belief　seems　to　rend　asunder　the
beautiful　unity　of　trustfulness　and　immediate　confidence；　to　pollute　its　spiritual　life　with　lower
thoughts　drawn　from　the　sphere　of　sense；　to　destroy　the　feeling　of　calm　security　in　its　attitude　of
submission　by　introducing　the　vanity　of　understanding；　of　self…will；　and　self…fulfilment。　But　in　point
of　fact；　enlightenment　really　brings　to　pass　the　abolition　of　that　state　of　unthinking；　or　rather
unreflective　（begrifflos）　cleavage；　which　finds　a　place　in　the　nature　of　belief。　The　believing　mood
weighs　and　measures　by　a　twofold　standard；　it　has　two　sorts　of　eyes　and　ears；　uses　two　voices　to
express　its　meaning；　it　duplicates　all　ideas；　without　comparing　and　relating　the　sense　and　meaning
in　the　two　forms　used。　Or　we　may　say　belief　lives　its　life　amidst　two　sorts　of　perceptions；　the　one
the　perceptions　of　thought　which　is　asleep；　purely　uncritical　and　uncomprehending；　the　other　those
of　waking　consciousness　living　solely　and　simply　in　the　world　of　sense；　and　in　each　of　them　it
manages　to　conduct　a　household　of　its　own。　

Enlightenment　illuminates　that　world　of　heaven　with　ideas　drawn　from　the　world　of　sense；　pointing
out　there　this　element　of　finitude　which　belief　cannot　deny　or　repudiate；　because　it　is
self…consciousness；　and　in　being　so　is　the　unity　to　which　both　kinds　of　ideas　belong；　and　in　which
they　do　not　fall　apart　from　one　another；　for　they　belong　to　the　same　indivisible　simple　self　into
which　belief　has　passed；　and　which　constitutes　its　life。　

Belief　has　by　this　means　lost　the　content　which　furnished　its　filling；　and　collapses　into　an　inarticulate
state　where　the　spirit　works　and　weaves　within　itself。（8）　Belief　is　banished　from　its　own　kingdom；
this　kingdom　is　sacked　and　plundered；　since　the　waking　consciousness　has　forcibly　taken　to　itself
every　distinction　and　expansion　of　it　and　claimed　every　one　of　its　parts　for　earth；　and　returned
them　to　the　earth　that　owns　them。　Yet　belief　is　not　on　that　account　satisfied；　for　this　illumination　has
everywhere　brought　to　light　only　what　is　individual；　with　the　result　that　only　insubstantial　realities
and　finitude　forsaken　of　spirit　make　any　appeal　to　spirit。　

Since　belief　is　without　content　and　cannot　continue　in　this　barren　condition；　or　since；　in　getting
beyond　finitude；　which　is　the　sole　content；　it　finds　merely　the　empty　void；　it　is　a　sheer　longing：　its
truth　is　an　empty　beyond；　for　which　there　is　no　longer　any　appropriate　content　to　be　found；　for
everything　is　appropriated　and　applied　in　other　ways。　

Belief　in　this　manner　has　in　fact　become　the　same　as　enlightenment…the　conscious　attitude　of
relating　finite　that　inherently　exists　to　an　unknown　and　unknowable　Absolute　without　predicates；
the　difference　is　merely　that　the　one　is　enlightenment　satisfied；　while　belief　is　enlightenment
unsatisfied。（9）　It　win　yet　be　seen　whether　enlightenment　can　continue　in　its　state　of　satisfaction；　that
longing　of　the　troubled；　beshadowed　spirit；　mourning　over　the　loss　of　its　spiritual　world；　lies　in　the
background。　Enlightenment　has　on　it　this　stain　of　unsatisfied　longing：　—　in　its　empty　Absolute　Being
we　find　this　in　the　form　of　the　pure　abstract　object；　in　passing　beyond　its　individual　nature　to　an
unfulfilled　beyond；　the　stain　appears　as　an　act　and　a　process；　in　the　selflessness　of　what　is　〃useful〃
it　is　seen　in　the　form　of　a　sensuous　concrete　object。　Enlightenment　will　remove　this　stain：　by
considering　more　closely　the　positive　result　which　constitutes　the　truth　for　it；　we　shall　find　that　the
stain　is　implicitly　removed　already。　



　　　　　　　　　　　　　　　　　　　　　　　　　



1。　〃We　live　in　an　age　of　enlightenment〃　（Kant）。　Cp。　Hegel　W。　W。　15　introduction　to　〃French
Philosophy〃。　

2。　Rameau's　Neffe。　

3。　In　the　life　of　〃feeling〃　and　〃emotion〃。　

4。　Cp。　the　view　of　God　held　by　Fichte：　also　Feuerbach：…Wesen　der　Religion。　

5。　Enlightenment　attacks　the　object　and　the　basis　of　belief；　and　the　mode　of　worship。　

6。　The　cult。　

7。　Cp。　1　Timothy　iv。　8：　〃Godliness　is　profitable　unto　all　things。〃　

8。　i。e。　the　life　of　feeling。　

9。　i。e。　the　contrast　between　belief　and　enlightenment　becomes　a　contrast　inside　enlightenment　itself。




II。　b
　　　　　　　　　　　The　Truth　of　Enlightenment　（1）

THE　spirit　that　sullenly　works　and　weaves　without　further　distinctions　within　itself　has　thus　passed
into　itself　away　beyond　consciousness；　which；　on　the　other　hand；　has　arrived　at　clearness　as　to
itself。　The　first　moment　of　this　clearness　of　mind　is　determined；　in　regard　to　its　necessity　and
condition；　by　the　fact　that　pure　insight；　or　insight　that　is　implicitly　and　per　se　notion；　actualizes　itself；
it　does　so　when　it　gives　otherness　or　determinateness　a　place　in　its　own　nature。　In　this　manner　it　is
negative　pure　insight；　i。e。　the　negation　of　the　notion；　this　negation　is　equally　pure；　and　herewith　has
arisen　the　pu